
Qass. 
Book. 



JOURNEY 



FROM 



EGYPT TO JERUSALEM 



OR THE 



ROAD TO HAPPINESS, 



By ELIJAH R. SABIN, 

Minister of the Gospel. 



BOSTON: 

Peihted ey EDWARD OLIVER, No. 70, State-Strew 
1811. 



BV4?/5 



DISTRICT OF MASSACHUSETTS -To wit i 

BE IT REMEMBERED, That on the fourteenth day of Dc* 
cember A. D. 1810, and in the thirty fifth Year of the Independence 
of the United States of America, ELIJAH R, SABIN of the 
said District, has deposited in this Office the Title of a BOOK the 
Jftight whereof he claims as Author, in the following Words, to *wit : 

4 A Journey from Egypt to Jerusalem ; or the Road to Happiness. 
By Elijah Pv. Sabin, Minister of the Gospel. 

In conformity to the act of Congress of the United States, entitled 
M An act for the encouragement of Learning, by securing the copies of 
Maps, Charts and Books. to the Authors and Proprietors of such Cop- 
ies, during th* times therein mentioned ;" and also to an Act intitled, 
" An Act supplementary to an Act, intitied, An Act for the En- 
couragement of Learning, by securing the Copies of Maps, Charts and 
Books, to the Authors and Proprietors of iuch Copies during the time 
therein mentioned ; and extending the Benefits thereof to the Arts 
of Designing, Engraving and Etching-Historical, and other Prints." 
WILLIAM o. SHAW, Clerk »/ the pistrkt of Ma::achu:etU. 



TOTHEREADh 

.E mcft of what follows in thefe pages is the aU- 
r's own experience. He has, however, taken the lib- 
ty to defcribe fome particulars in the experience of 
others, that all the hindcrances, and excellencies of the 
y be feenand and underftood. The author fancies, 
that though thefentiments in general may not be new, 
yet die method is \ and that the ferious enquirer after 
happinefs will by carefully reading, find many things 
worthy of his attention. He has long wifhed that a 
fubjectof this kind, written in a plain and popular ftyle, 
might appear in publick : but whether what is here of- 
fered, will anfwer the defign, mull be left to the judg- 
ment of the reader. He will do well, however, to read 
with ferious impartiality, before he either juftifies or 
condemns it. He is fenfible, that there may 
be things which will not agree with fome articles of 
the creed adopted by fome of his Chrillian brethren : 
yet he hopes for candour even from thefe, and flatters 
himfelf there will be many things, which will be found 
conducive to holinefs for all chriftian believers. What- 
ever any may judge, he is not confeious of having writ- 
ten any thing to wound the feelings of the pious ; but 
wholly to affifl and comfort them. Such as it is, he 
ventures to put it into the hands of the publick, with a 
devout with, that it might he inflrumental of reforming 
manv. THE AUTHOR, 

Bofton, Dec. 4, 18 10. 



A JOURNEY, &e 



I WAS born and educated in the land of Chrif- 
tendom. My parents took much pains to inftruct me 
in the principles of the Chriftian religion. They taught 
me that the way of evangelical wifdom was the only 
way of happinefs. That i might be brought into, and 
walk in this way, they taught the necefiity of repen- 
tance toward God, and faith in our Lord Jesus Christ : 
that I mud be born again # , love God and keep his 
commandments. 

Thefe religious lectures had a ferious influence on 
my mind. At the age of fix or feven years was deep- 
ly convinced of fin, and made fome attempts to cease to 
do evil and learn to do well, I had fome fenfible and 
comfortable drawings of the Holy Spirit •, enjoyed 
much Satisfaction in lonely meditations on God, and 
the things of futurity. 

I already began to fancy myfelf in the road of hap- 
pinefs from Egypt to Jerufalem ; and that nothing 
would turn my feet afide. Bu it was not long, before 
the enticing vanities of childhood and youth diverted 
my feet, and led me aftray from the path of duty. My 
parents often lectured me on the fubjects of piety and 
obedience. Thefe ufually made ferious impreflions on - 
the mind, but were commonly foon effaced, like letter* 
written in the fand. For the mod part I was like a {lum- 
bering traveller, who thinks but little of his journey ; 
and makes few or no enquiries, with a deiign to learn 
the road in whi:h he is to travel. In this manner my 
time palled away till about fourteen years of age. At 
this time many became ferious in their enquiries after 
the road to happinefs ; and fome began their journey 
from the land of darknefs and Qan zxy to the city of 
A 2 





peace. My mind was now deeply convinced of the 
great importance, of engaging in the fame purfuit. 1 
faw I had greatly offended in grieving former impref- 
fions of truth j in having lived fo long without God 
in the world ; and having made no enquiries for the 
path of wifdom, or efforts to walk in it. A reforma- 
tion both in heart and life now appeared abfolutely 
necefTary, in order to efcape the threatenings of the di- 
vine law, and to enjoy the happinefs of grace and 
glory. I broke off from outward follies, made many 
xefolutions to lead a new life, and to join with others 
in the way to felicity. But my reformation was like the 
morning cloud and early dew, it foon pafsed away, and gave 
place to fmful pleafures. 

About one year afterward was convinced again, that I 
was not in the way to happinefs \ but in the way to mif- 
ery. My diftrefs and forrow were not a little augment- 
ed, on calling to mind the deep and lively impreffions, 
which truth had made on my heart \ the kindnefs 
and long fuffering of God toward me ; and the man- 
ner in which they had all been slighted. I had recourfe 
io the means of grace and gofpel inflruction ; and 
with tears and groans of diftrefs bewailed my guilty 
fl illation and want of happinefs. God was propitious 
to my cries, appeared for my help, granted a degree 
of peace and heart- felt confolation- This continued a 
few months, after which a gradual decline took place ; 
a ftupid negligence and then down-right rebellion fuc- 
< -ceded, and the bonds of divine love were violated, by 
which the Parent of Goodnefs had kindly bound me 

himfelf. 

The above lketch need not be confidered as a mere 
fancy or as the picture of an individual ; it fhould 
rather be taken as the experience of many. It is true, 
all, may not have been favoured with the init ructions 
of religious parents ; neither at fo early an age have 
been taught the emptinefs of worldly enjoyments . and 
the neceffity of feeking happinefs in the durable riches 
of Jefus Chrift. But have you not been favored with 
the convincing influence of the Holy Spirit ; and with 
loud calls from the word and providence of God ? 



Have you net deeply felt the depravity of your 
the criminalty of your conduct \ and the real n< 
of a reformation in heart and life ? Have you not m; 
and broken many ferious refolutions ; by which the im- 
prefiions of truth have been weakened and overcome ? 
thefe things may be artfully concealed from men j but 
you cannot veil them from God and your own con- 
fciences. The love of finful pleafures, together with 
fear and fhame, may itrongly operate to fupprefs thefe 
convictions, and the difcovery of them by your vain 
aflbciates ; yet you cannot but well remtmber the deep 
diilrefs and bleeding anguifh of your hearts, when you 
have felt the extreme infufficiency of earthly enjoy- 
ments, to a capacious and immortal foul, and the 
certainty and terror of an approaching judgment. And 
though in the midft of your gaiety, you labor to think 
as little as pofTibie of future accountability ; and alio 
attempt to deiiroy moral fenfibility, and eafe the pain 
of a wounded fpirit, by having recourfe to the company 
of your triends and their merriments ; yet in your lone- 
ly moments you are pierced with ferious and bitter re- 
flections ; and even in your brighteft fcenes of pleaiure, 
you are unavoidably stung with guilty remoiie \ which 
makes you figh in the midft of iaughter, embitters your 
bell: fenfual delights, and leads you fometimes to con- 
clude, that of all perfons you are the moil miferable. 

If die above defcription is true, it will appear that I 
was not alone in the way of mifery, and though mi flak- 
ing the obiect, yet in the purfuit of happinefs; it will al- 
fo appear,that moil men mifs their way,and feek happi- 
nefs in objects which have it not. If in the beginning 
of our courfe there is found fuch a likeneis in our pur- 
fuit, defire and difappointmentof happinefs ; I can but 
flatter myfelf, that this fubject will fo excite your at- 
tention, ?,s that you will mark the road here defcribed, 
and fet out therein as travellers to the happy land. It 
is to be hoped, you will not jneet with fo many hin- 
derances in the way to the land of promifed reft,as I have 
dme ; but fhould thefe fall to your fliare ; the happi- 
nefs of being made heirs of an incorruptible inheritance 
here, and the poiTeTors of it hereafter, will more than 



compenfate for ail prefent and painful embarraflme.ntj. 

After having declined from the ferious purfuit of 
happinefs above defcribed ; for ieveral years I thought 
but little of it •, or of any thing which belonged to re- 
ligion, I neither fet myfelf in pointed and open oppo- 
sition to it ; nor yet had any real and lafting defire to 
pofTefs and practice it. 

But this indifferency. fubfided, and gave place to a 
fettled enmity againft revealed truth. This however 
could not be done at once, but nluft be brought on by 
How degrees and many reafonings. It was very diffi- 
cult to reft In a fyftem fo oppofite in its doctrines, 
hope, and tendency, to the one in which I had been 
Educated My infidel queries were foon known, and 
many highly congratulated me on the profpect of my 
happy eicape, from the degrading and painful shackles 
of Sacrrdatal bigotry a?id fuperjlition. They volunteered 
their fer vices to induct me into their much efteemed 
fyftem. This they did more by ridiculing christians 
and their cfeed^ than by jober and /olid argument in de- 
fence of their own. I foon imagined there were many 
mconfiitent and contradictory things in chriftianity ; 
and could overturn the whole fabrick : having learned 
from my conceited predeceiTorh to fubftitute wit and 
ridicule for convincing and reafonable arguments. Could 
confidence havebeen anniMIatedjfthxs method Would have 
iucceeded very well for the prefent : (he proved a very 
treacherous and troublefome inmate. If at any time I 
darkened the windows of the underfttanding to keep 
out the light of truth *, or fhut the door of the heart, 
that the Saviour might have no entrance ; (he would 
watch her opportunity at fome funeral, or under fome 
powerful fermon, and fold back the fhutters and fling 
open the door, and before they could all be again clofied j 
the truth and importance of religion in order to lafting 
happinefs, would fo deeply fix themfelves in the mind, 
that many days or weeks elapfed, before I could dif- 
pofTeis ihcm ; and enjoy another pleafurable fleepin the 
darkneis ox fin, and on the downy bed of carnal eafe. 
And it was a long time,before I could ileep fo foundly, 
as notto beterrified with dreams of death, judgment,aiid 



eternity. Opiates of one kind and another were daily 
taken, but not always with the wifhed for fuccefs. In 
fpite of all the rcfiftance made by infidel wit and rail- 
ery, many evidences of the truth or divine revelation 
forced themfelves on me ; and discovered my wretch- 
ednefs and guilt, and caufed mc to tremble in view of 
the approaching event. At thefe feafons I could but 
reflect, if chriftianity pofleffed the character it claim- 
ed, the fubject was too weighty and important to be 
trifled with, or to be pafled by unexamined. At times 
I was half perfuaded to enter into a candid enquiry, 
and impartially examine the evidences in its favor* 
At others, was ready to pronounce it an entire farce, 
carrying with it fuch notorious marks of abfurdity and 
contradiction, as to be unworthy the notice of a free- 
thinking nvife-man. Thus tortured with anxious fuf- 
penfe between a fear of its proving true, and a wifh 
that it might be false, I hardly knew which to choofe, 
or what courfe to take. A want of happinefs could 
not be denied, and an ardent thirft for it was equally 
to be perceived. In this fituation it was eafily feen 
there could be no happinefs. In order to this a confir- 
mation in the truth of deifm mult take place, or an ei- 
tablifhment in the truth of the bible. 

Several things had contributed to this anxious and 
unfettled ftate of mind. But nothing more fo, than 
fome points of doctrine, which were taught in the Weft- 
minifter Catechifm and Confeflion of iaith. It feemed 
to me, that thefe could be reconciled, neither with 
found reafon,nor the bible. Although they had already- 
made me fufpirious of the truth of the fcripture, and 
had greatly perplexed and diftrefled my mind ;, yet at 
length refolved to bellow on them a more careful in- 
veftigation. Accordingly I took into confideration the 
following particulars. 

I . God has unchangeably fore-ordamed all things which 
come to pafs. 2. He has from all eternity unconditionally 
elected fome men to everlafting life ; and in the fame 
manner reprobated ox passed' by the reft. i i . Chrift died 
only for a part ; thoje only, have the drivings ot the 
fpirit, and invitations of tnc gofpel. 4. Man has a nat- 



10 

ural power to do good actions, but no moral powci 
5. Others indeed faid, Chrift had died for all, and that 
all were called by a common call, and had the gift of 
common grace ; but that thefe neither did nor could 
fave them ; and therefore God had fent fpecial and ir- 
refijiibk grace for the falvation of the elect. 6. It was 
faid, that this was the onlv fyftem of doctrine, which 
excluded boafling ; and if we fulfilled any conditions in 
order to be faved, we fhould be proud •, many went 
fo far as to affirm, they had nothing to do, that Chrift 
had done #/Aand made their salvation unconditionally sure. 

1 examined these proportions one after another; and 
the morel examined them,the more fufpicious and doubt* 
ful they appeared. — God has unchangeably foreordained all 
things which come to pafs. — i read in the chrijlian y s booh) 
that thofe who difobey the gospel and die in their fins, 
fhall be punifhed with everlafting dcftruciion from the 
prefence of the Lord, and the glory of his power : and 
that he reserves the unjuft unto the day of judgment 
to be puniflxd. But a query arofe why God fhould 
thus punifh them, if he had decreed zW their actions. If 
his decrees are irrefiftible, they Could do nothing dif- 
ferent from what they have done. And if they are to 
be punifhed for not doing differently I could not fee, 
but they mufl be punifhed for not breaking the irrefif- 
tible decrees of God. It feemed alfo, that unlefs he 
had decreed againft his own will, his decrees mufl ac- 
cord with it ; and, that thofe who fulfil the decrees of 
God, fulfil his will alfo ; confequently, thofe who are 
punifhed, mull be punifhed for doing as he cxpreffly de- 
figned and decreed. It looked like a want of juftice 
?ayA equity, to doom men to everlafting punifhment for 
doing as they were neceffitated ; and for doing the will 
of God in obedience to his decrees. 

It was said, that God was a Sovereign, and had an 
uncontrolled right to decree their fins, and then punifh 
them for finning, to difplay the glory of his justice. I 
did not deny but God was a Sovereign ; and as such 
he poile Ted a juft right to determine the time and man- 
ner of creation ; the different grades of beings lie would 
create ; the ftation mid hold in die fcale of hi 



a 

ings ; the time and place when each fhould be born 
and when man had fallen, he had a fovereign right to 
fix the plan and terms of falvation •,— he alfo diftin- 
guifhed Abraham from his kindred, and his pofterity 
From the Gentiles in point of church privileges ; he 
diftinguifhed the tribe of Levi, from the reft of the 
tribes, by calling them to the prieftly office } and Mo- 
fes from every individual in the nation, when he {hew- 
ed him his glory, and faid unto him, / will have mercy 
an tvhom 1 ivtll have mercy \ he alfo diftinguifhed the 
apoftles from all other believers, when he faid, ye have 
not chofen me but I have chofen you to be apoftles ; and 
when in the 17th of John he put up a fpecial petition 
for them to be qualified for their office ; — he had alfo 
afforded brighter difpenfations ta fome nations than to 
others ; and had given to individuals, or nations, one, 
two, or five talents of gracious privileges, as his right- 
eous and God-like fovereigniy had dictited. 

Allowing this kind of divine fovereignty to be true, 
I could fee nothing in it, which clafhed with the bible, 
or with the dictates of right reafon. My confcience 
at this time would not allow me to fay, that all this was 
not verified in the providence of God towards the Jews 
and other nations ; and clearly argued by the apoftle 
in the 9th 10th and nth chapters of the Epiitle to the 
Romans ; illuftrated and proved by the parable of the 
talents \ and taught alfo in many like fcriptures. And 
it appeared ftill more plain, by obferving that the fer- 
vant in the parable w r ho was condemned,was condemn- 
ed for not improving his one talent, and not becaufe 
he had not five given him. Nor was the approved 
fervant approbated becaufe he had five talents bellowed 
on him by his Lord, but becaufe he had improved 
them. Nor did the diftinguifhing privileges of the 
Jews make them adopted fons of God without a proper 
improvement. On the contrary, the bible every where 
indicated, that the rebellious part of them were punifhed 
in proportion to the favors they had abufed. Hence God 
had laid to the Jews, that they only of all the families 
of-the earth had he [^iitinguifhedly] known, and there- 
fore he would punifh them for their fins. It was alfo 



12 

written, that it is accepted of a man according to that 
he hath, and not according to that he hath not ; and 
where much is given much is required. 

I knew not how to reconcile thefe and many other 
fcriptures to the kind of fovereignty they afcribed to God. 
It feemed that goodnefs, truth and equity were as ef- 
fential to his character, as fovereignty j and yet thefe 
attributes were eclipfed to brighten and exalt his fov- 
ereignty. — What becomes' of his goodnefs , if he is abfo- 
lutely mercilefs to a great part of his rational creatures ; 
and has never made the leaft provifion in the gofpel, for 
them ? What becomes pi his truth, if he decrees the 
punifhment of the non-elect, and their wickednefs as 
the w ay to it ; and yet in his word declares he takes 
no pleafure in the deatlv of the wicked -, but wills all to 
come to repentance and be faved ? Can he decree their 
fin and destruction, and both take place as the accom- 
plifhment of the decree, and yet he have no pleafure 
in them ? Is God pained with the accomplifhment of 
his own decrees ? If the decree which has fecured 
their fin and punifhment, is congenial with his will, he 
muft have willed both : how could it then confift with 
truth for him to declare, he takes no pleafure in the 
death of the wicked ; but wills all to come to repen- 
tance and be faved ? Nor could I forbear to afk, what 
would become of his equity, if he neceffitated fome 
men to obey and be faved ; and decreed and consequent- 
ly willed the non- elect to difobey his commands and 
then eternally punifh them for difobeying ? — It appear- 
" ed to me rather, that the divine fovereignty confided, in 
difpenfing the various privileges and bleflings enjoyed 
by individuals and nations ; and in difpenfing rewards 
and punifhments according to their improvement or 
non- improvement of thofe favours. 

But my teachers on the contrary infilled that I en- 
tirely miitook the divine government ; and was an en- 
emy to the fovereignty of God. They faid alfo, that 
moft of the fcriptures I had quoted, favoured their no- 
tion oi fovereignty, and none of them difproved it I 
fad however this may be, it will require more than a 
mere aflertion to convince me of the truth of it. And 



as no arguments were advanced of fumcient weight 
to convince me of being wrong, in the above and many- 
other queries on the fame fubjeft ; what was laid, oniy 
increafed my fufpicions, that the whole was priestcraft, 
and that the bible like a fiddle, would play a tune to any 
man's cafe. On the whole I concluded to difmifs this 
point for the prefent, and examine, the twin doctrines of 
unconditional election and reprobation. 

It feemed impoflible to reconcile the doctrine of un- 
conditional election to everlatting life, with all the con- 
ditions of the gofpel •, and especially with the exhorta- 
tions, to seek the Lord while he may be found, and give dili- 
ence to make your calling and election sure. It was a mat- 
ter of no fmall difficulty to difcover, how thefe and ma- 
ny more exhortations would apply either to the elect 
or non-elect. The former never could be in a ftate or 
time, when God would not be found by them ; and 
yet the text ^ftrongly implied, that thofe addreffed were 
in danger of having God refufe to be found of them. 
And there was never a time when God would be found 
Dy the latter ; and yet the exhortation imported, that 
L,od would be found of the perfons addreffed, if they 
lought him in the accepted time. Why mould he thus 
addrefs the elect, if he would always be found of them ; 
or why thus addrefs the non-elect, if he would never 
be found of them ! Nor could I find out any proprie- 
ty m exhorting the elect to make their election fure; 
it Uod from all eternity had made it unconditionally 
sure : or in exhorting the non eiect to make an elec- 
tion lure, wnich they never had or even could have, 
tor the tormerto be exhorted to make that fure, which 
had been eternally and unconditionally fo, appeared too 
much as if they were to do the work of God over 
again ; or to lay the leaft, were to mend it. And for 
the latter to be exhorre 1 in the fame manner I knew 
not how to e.ear God of rh imputation of exhorting 
them to break the decree of non. election ; to be faved 
wrt-aout an atonement ; to be fanctified without divine 
• ifluence, and to be fatisfied with the bread of life, 
rfien there wa* never any provided for them. 

I was attomlhed to hear from the pulpit and prefs, 



u 

Vv>e were afcer all,' to be judged according to our wqjrks 
This indeed was fcripture language, but it was difficult 
to reconcile it with the doctrine of decrees and uncon- 
ditional election. If all things take place as they are 
decreed, it did not appear, ftrictiy fpeaking, that men 
ha*ve any works any more than machines. It looked 
like a ridiculous farce, that a day of judgment fhould 
be appointed to judge beings according to their works, 
who had acted under the influence of irrefiftible de- 
crees, and whofe fate had been unconditionally and eter- 
nally determined * 

It was alfo laid, that every mouth fhould be (topped, 
and all the world become guilty before God. But to 
me it appeared, that the nori-eleci would have every pof- 
fible reafon to reply : They might with boldnefs say, 
u Thou didst decree the firft fall, and all our acts of 
wickednefs, and we have never broken one of thy de- 
crees, but have always been obedient to thy will in 
them ; thou didil never give thy Son to make atone- 
ment for us \ nor didil thou fend thy fpirit to drive 
with us, or gofpel to invite us. And why fhould we 
be ib dreadfully punifhed for not being faved from fin, 
when thy non- electing decree determined there never 
fhould be any Salvation for us ? Mud we be punifhed 
for not being faved without an atoning Mediator, a 
fanctifying fpirit, or a gofpel invitation ? This looks 
like a want of equity and goodnefs." I thought they 
might say all this and much more if the doctrine they 
taught me were true. Indeed, on comparing what 
was called the plan of God in this world, and as ftate,d 
above, with the fentence of condemnation which they 
faid ihould be executed on the non-elect, I found fuch 
a raging enmity in my heart againft God, that I thought 
if he had made me one of the non-elect and fhould pafs 
fuch a fentence on me, I would make a defperate effort 
to dethrone him. 

By this time I was half diftracted with defpair of 
never finding the road of happiness ; — with what then 
feenied the perplexing, unreafonable and contradictory 
"things I had been taught •, added to a tear that 
chriitian religion would finally prove true* 



But theic diitreiiing cxercifes were in lome degree 
overcome by reflecting, that if I was one of the non-elect > 
the believing what my teachers faid was truth, would 
not change me into one of the elect ; and if I was one 
of the elect j the rejecting that fyftem and the bible with 
it, would not change me into one of the non-elect. And 
if the doctrines of irrefiftihle grace and special calling 
were true, I was fure that God had never thus called 
me ; but would if he had elected me, and when he did 
call, I could but obey ; nor could I feek and find till 
the decreed time of fpecial calling. And if one of the 
non-elect, he would never call me with a fpecial call ; 
nor would a common call ever reform and fave me. 
When viewed either way, it feemed unnecefiary and 
ttfelefs to make any religious efforts. For the fpecial 
call could net be refifted when it came, and the com- 
mon call would not fave me. On the whole I made 
myfelf as easy as poffible. 

But I was told that such reafoning was dangerous % 
that no one fliould make himfelf eafy by faying, " if I 
am elected I fhall be faved, and if not, muft be damn- 
ed." All fnould make ufe of the means of grace, for 
they do not know but they are elected. 

To the firft of thefe propofitions I propofed the fci~ 
lowing queries. If thofe who thus reafon are of the 
elect, can they endanger their election by fuch reafon- 
big ? If not, how can it be dangerous t If God has'do 
creed all things, do they not by thus reafoning fulfil 
his decrees ? Is it dangerous to fulfil them or to do aft 
he wills they fliould ? To the fecond I queried as fol- 
lows. Can any one of the non-elect be faved ? Car;. 
any of the elect mifs of falvation ? Why may not men. 
make themfelves eafy then, by faying if they are elect- 
ed they fhall be faved •, if not they muft be damned ? 
On your fyftem the faying is perfectly true, and may 
not men reft on the truth ? Or would it be better for 
fome of the non-elect to reft themfelves on the falfc 
perfuation that they are elected ? To the third propo- 
sition which propofes the ufe of the means of grace to 
all, I ftated a few enquiries alfo. Can any ufe the 
means of grace, unlefs God has decreed they fhall ? 



16 

Can any ale them who axe decreed by God not to ule 
rhem ? A*id as you fay God has decreed all things, 
*nd as we fee fome who refufe to ufe them, muft we 
not believe that He has decreed they fhall not ? Could 
they ufe the means of grace without breaking that de- 
cree ? if he had ieen proper for thefe neglectOTs to have 
ufed them, would he not have decreed it ? Why fhould 
you then pretend to be wifer than God, and fay it is 
the duty of men to do, what he has in his wifdom 
thought proper to hinder them from doing by an irre- 
fiitible decree ? And as to what you fay by way of ar- 
gument, to prove the propriety of the ufe of the means 
of grace - 9 that we do not know but we are elected, I 
can lee no weight in it. For if our not knowing 
whether we are elected is an argument to prove we 
fhould ufe the means of grace ; an equal want of 
knowledge whether we are reprobated, will form an 
argument of equal weight for not ufing them. With 
you it is a given point, that all are not elected. It is 
alfo granted that no one can know his election till he 
is favoured with the fpecial call ; and then he muit 
know it. It is granted that common calls, and an out- 
ward ufe of the means of grace can never give this 
knowledge., or alter the final deftiny of any one. Nor 
will it be denied, that all who neglect thofe means, 
were decreed to that neglect, and could not prevent it 
without a violation of the decree. And Ciii any one 
reafonably fuppofe, that when there are many chances 
of being pa/Jed- by to one of being elated ; when common 
calls can do nothing toward faving us ; and when all meti 
are under the government of decrees, which are perfect- 
ly confident with the will of God : that the mere want 
of knowing whether they are elected, will be fufFicient 
to make them feel it a duty to attempt ufing the means 
of grace, and thereby attempt to break the decrees of 
God and be faved by a common call ? 

This method of treating the fubject, for a time gave 
my labouring and anxious mind a little eafe. Although 
I did not feel perfectly fccurt, but had a fecret regain- 
ing fear, that the threatenings of the bible would I 
ad true \ yet I excufed and eafed myfelf as much d% 



17 

; uiukr the notion tli.n I could d 
ism) mind was now a little more compo 
I prepared to examine the lyilem further ; and a 

up the propofition, that Cbtj/i diedentyfir 

I was furprifed to find thofe who pro felled ta believe, 
iplain th , fay what teemed a full and 

plain contradiction of it. On m\ impartial en< 
could no paflage be found) which fatd be 

ii fome. On the contrary it 
written, thai he tailed death for KVKRY rain 5 that 
God (0 loved the WORLD he cave hi 

ive himfcli a 1 mfom for ALL 
the propitiation for the fins of the WHQ world. 
It wasobjectcd that if Chrift died for ail, md all ■ 
aved, he muft haye died in vain. It was thought: 
hat thie objection was fuJ died only 

Bur to this \ replied. Flu- fcripture in 
fays lie dl. ILLi nor docs u give the lealt coun- 

tenance to th^ objection. And as you liere 

ripture, I will give no heed to your objections, un- 
lefs they are founded on it. You muft alio be fenfihk . 
it teaches, that one great defign of what Cliriifc 
did, was to vindicate the honour of the d\y 
And he fo fully did this, th. 
bad mag id made ii 

and h< nrhis 7> [J with if this 

, and ii one foul had not been laved, it coiilc 1 
not be faid he died in vain : mil ihing of 

nought, to maintain the honor and dignity of the di- 
ernment. And it" we eonfider, ii lie had not 
<Ul\\ for all, and even lor thofe \ 

ted, and by his death made an oi 
falvation to them j he coulc] new r vindicate his ju 
ndemning a\m\ punUhing tiiem : unlefs it w< 
be jutt for htm to condemn their., for not believing he 
died for them, when he did not; and for 1 

which was never offered them. But now his 
juftice can mine with meridian fpkndour, and all his 
indicated ^ the principles of pureft equity. 
1> 2 



w 

And if we add to thefe weighty confideratioirs, 
numbers which will be finally faved, who will affirm 
he died in vain, though he died for all. One could 
not be faved without a full atonement, and when that 
was made, the way of falvation was made poflible for 
all as well as for one. As I could not reconcile the 
doctrine with the bible, that Chrift died for the elect 
only> and as it was affirmed perfectly confiftent with 
it •, and that it contained no different doctrines, I was 
more and more bewildered, and inclined to pronounce 
the whole bible fyftem a medley of contradictions. But 
having begun to examine the fubject, I would not ciif- 
mifs it here, but paffed on to find, whether it agreed any 
better with the bible to say, that the Spirit and gofpel 
invited only the elect. On the ftiicteft examination: 
it appeared equally contradictory. 

For it was written by the prophet Ifaiah, li Look 
unto me and be ye faved, ALL ye ends of the earth." 
By John, that Chrift was " the true light that lighteth 
EVERY man that cometh into the world -" and that 
the WORLD is reproved " of fin, of righteoufnefs 
znd judgment;" and by Paul, " the grace of God 
which bringeth (or affordeth) falvation had appeared 
(or (hined forth) to ALL men," and that all men 
were commanded to repent : And when Chrift gave 
his Apoftles their cornmiilion, he bid them u go into 
ALL the world artd preach the gofpel to EVERY 
creature." My difficulties increafed with every ftep* 
I knew not what ifaiah could mean, to invite all and 
intend only a part. It traS a queftion whether it could 
confift with common honefty, and much lefs with a 
proreiTor of righteoufnefs . Nor did it feem any more 
confiftent with that principle^ for John to declare Chrift 
a light to all ; his Spirit a reprover of all -, and for 
Paul to affirm that favmg grace had appeared to 
all, if indeed the elect only were favoured with 
it. And it was equally ftrange, that all men fliould 
be commanded to repent, if in the gofpel there was 
no provifion made for the genuine repentance of the 
non-elect. But what appeared more aftonifhing ftill 
was, that Chrift fhould command his apcftJrs to 



ID 

preach the gofpel to EVERY creature, if there was tto 
gofpel or gofpel bleflmgs, for none but the elect. I 
cou),d not fee but preaching the gofpel to all, when it 
was only for a part, would be preaching a lie to all 
thofe for whom it was not ; and that Chrift iriuft have 
commiflioned them to go to all fuch with a lie in their 
mouths. 

But fome faid I mifreprefented their fyilem ; that 
they did not believe unconditional reprobation ; but 
Chrift had died for all, that a common invitation and 
grace were fent to all; and that though God had 
unconditionally chofen the elect to eternal life, he had 
only pa/fed by the non elect and left them to the freedom 
of their own will. 

As to your denying the doctrine of unconditional 
reprobation^ I have only to lay, that John Calvin the 
Father of Calvinifm has long (ince fmiled with difap- 
probation on thofe, who are fo timid, and frft as to 
deny the doctrine. Take his own words. Inft. B. III. 
ch. 23. s. 1. "Many" fays Calvin " thinking to 
excufe (literally, to drive away hatred from God) fo own 
Election^ as to deny Reprobation. But this is too filly 
and childifh ; for Election itfelf, unlefs oppofed to 
Reprobation cannot ftand. All men are not created- 
for the lame end (literally, in the fame condition) but 
fome are fore-ordained to eternal life ; others to eternal 
damnation. Therefore, according as every man was 
created for the one end, or the other, we fay he was 
predeftinated to life or death. God, of his own will 
and pleafure fo ordains, that amongit men, fome fhould 
lobe born, as to be devoted from the womb to certain 
death, who by their deftruction, might glorify his 
name." Many more like quotations might eafily be pro- 
duced \ but thefe are fufficient to (hew, that the learned 
Calvin was neither fo alhamed of his owndoctrine,nor fo 
blind as not to fee and own, that the doctrine of uncon- 
ditional election to eternal life could not ftand without its 
twin doctrine of unconditional reprobation to eternal death. 
And you alfo very well know, that Dr. Twifs, Pifcator, 
Peter Martvr> Zuinglius, Cole on the Sovereignty of 
God, Toplady and others have exprefled the fame things 
in iubftance, if not in word. 



2(3 

But it was replied* I had mifquoted and mifconftrue4 
Calvin's words. This indeed has been often faid, 
but has never been proved -, and till fofne convincing 
proof is given I (hall take it for granted, the quotation 
and conftruction are juft* 

My teachers having faid the non-elect are left to 
rhe freedom of their will, and not unconditionally 
reprobated, I had the curiofity to enquire what they 
intended by the freedom of the will* They told me 
it confifted in mating a free choice, though they had 
no power to choofe good, yet as they freely chofe 
to fin, they were worthy of eternal punifhment. My 
curiofity was now ftronger than ever; for I was fo 
mquijitive as to aik, why creatures poiTefled of free-ivill. 
could not choofe good r It was faid, becaufe they were 
depraved. But how and why depraved ? The anfwer 
was by the tranfgreffion and fall of Adam. How then 
can their will be free, or how can they have any 
freedom of choice, if the fall of Adam has given them 
such a tafte and appetite for evil, that they can chufe . 
nothing elfe •, and are fo averfe to good, that they can 
but hate it ? If Adam were ^free^agent^ it would feem, 
that he by his fret act had bound up the with an d 
deftroyed the freedom of all the non-elect. Sin is the 
only thing they can chufe, and there can be no freedom 
in this choice. For if by the fin of another they had 
an appetite given them, which leads them irrefiftibly 
to choofe fin, there can be no freedom \ unlefs 
freedom and neceffity were of the fame import. And as 
you fay they have no power to chufe good, and as it is 
certain, they cannot refill the choice of evil but by the 
choice of good, fo it is alfo evident that the appetite 
bound on them by Adam, and which leads to evil 
cannot be refilled, confequently the non-elect cannot 
be left to, or with any freedom of will. 

And as to what they faid of common calls, and 
common grace being granted to all, I could find no- 
thing in the bible for the fupport of fuch distinctions. 
And admitting the r truth, I could not fee the fmallell 
favor in fuch calls. For if God by means of Adam's 
fin had conveyed to their ftomachs a moral fickneis, 



a 

hSeh made them loathe the bread of life, and wrj 
determined to do nothing to remove that ficknefs, or 
even to give a defire for a pioper appetite ; it was 
impoflible for me to fee what favor there could be, or 
what end God coud have in giving his Son to die for 
all, and in fending to all a gofpel invitation. This view 
ot the fubject led me to propofe a few queries. Why 
did God give his Son to die for all, and fend a gofpel 
invitation to them and yet pafs them by without a 
poilibility of their being fayed ? why has he determined 
never to help the bad difpofition of the non- elect ? 
What benefit do they derive from the atonement, if 
Adam has bound them over to inch a love of fin, as 
that they can never chufe it and feel it applied ? Why 
does he invite them by his word and fpirit if he fees them 
deftitute of a power to come, and one they can never 
obtain ? Is it not mocking his creatures to bring them 
into exiftence deftitute of an appetite, and which was 
taken from them by the per/anal f,n of another , and then 
to punifh them for loathing gofpel iood ? 

But I was now charged with being ignorant of di- 
vinity, and of not undo (landing the refined fentiments 
of their fyftem. Man (faid they) has a natural power 
to do good, but has nc moral power : # if it were not 
fo he could not be blame- worthy. 

On inveftigating thefe proportions it feemed as if 
they were liable to many objections. It was a matter 
of fericus doubt, whether it were proper to fay that 
the non- elect have natural power to do moral actions* 
Doing good is moral conduct, and if men have a natur- 
al power to do good, it is proper to fay, that they have 
natural power for moral actions. Not profeffmg much 
ikill either in divinity or metaphyfics, I was not very 
hafty to affirm it a contradiction to fcripture and rea- 
fon -, but it appeared like a violent breach of both. 
And on fearjhing the bible, I found that it was de- 
clared, without Qhrift and his grace wen could do nothing ; 
nor did it feem juit to fay, that the power which men 
enjoyed by Chrilt and his grace was natural \ but rath- 
one gracious and moral* If then, men have no pow- 
* Sz2 two sermons preached By a Mr. Crane, tff Sutton Mass. 



H to do good but fay the grace of Chrift ; and it* it ifij 
wrong to call the power of grace a natural power ; in 
fpite of all I could think or do, it would appear a con- 
tradiction to the bible for them to fay, that men have 
a natural powe* to do good. And it feemed impoffible 
for them to believe in the doctrine of total depravity, 
while they maintained that the power of chufing good, 
was left unruined in the fall. 

Among other things I had the boldnefs to fee, how 
their notion of natural and moral power would look iri 
the form of logical arguments $ on trial they afforded 
the following. 

All beings who have a natural power to do good, 
can do it; 

Man has a natural power to do good : therefore man 
can do it. 

All being's who have no moral power to do good, 
cannot do it. 

Man has no moral power to do good ; therefore man 
cannot do it. 

This appeared like faying of man, in the fame ch> 
cumftances and at the fame time, that he cculd, and 
could not act. It required more depth of penetration, 
and metaphyfical knowledge, than I at that time poflef- 
fedy to make out this any other than a downright con- 
tradiction. I wifhed alfo to know, whether the rules 
of reafon required, that arguments (houid contradict 
themfelves in ordef to make them true. If not,whether 
a contradiction did not deftroy the truth of one or 
both : confequently whethet both of the above could 
be true. But fome pretended there was no contradic- 
tion ; but a perfect union between them. Others faid, 
though they could not fee their union, yet as the 
learned faid they could, they refted on their authority, 
and thought it my duty to do the fame. Others con- 
fefied they comradifted each other ; but neverthelefs 
were both true ; and added for proof, that the language of 
the gofpel was, ye can come> and ye cant come. But the mod 
considered them as some of the fecret and deep things 
of God, and that it was almoft a certain mark of a 
reprobate, to doubt their truth or even to meddle with 



them* Uut ad thefe things were not enough to fatisiy 
my mind, already too far gone into infidelity ; efpec- 
ially when the following particulars occurred. 

Chrift faid Mary had chofen the good part. Mofes 
told the Jews he had let before them life and death j 
and commanded then) to choofe life, that their souls 
might live. JoiTiua called on them to choofe that day 
whom they would ferye. Such a choice muft te 
moral, and could he made only by a moral power, 
Why mould Chrift fay Mary had chofen if {he had no 
moral power, and if Chrift does all the choofing or elect- 
ing ? Why mould Mofes and Jofhua command the 
Jews to mske choice of God if it were impoilible ? It 
feemed that they might have faid to thefe leaders of 
Ifrael, " You know we cannot chufe till the day of 
God's irrefiflible power, or fpeeial calling \ and then we 
cannot refill the choice. And if we are not of the 
elect, we can never chufe to ferve God •, for when 
Adam fell he took from the non-elect all power or 
difpcfition to make fuch a choice, and God has determin- 
ed never to reftore it to them. Why do you then 
exhort us to chufe when we have no power-, and 
threaten us with pimiihment for not making the choice, 
when the power was taken from us by another without 
our confeut. Beilde, we have good reafon to fufpect 
you are no: orthodox , to fet us to work in chufmg life 
and the fervice of God ; this looks too much like ar~ 
minian. >e found divinity. We underftand the 

plan of falvation better than to expect to bzfaved by our 
works. If we are of the elect, God will makt us willing 
to ferve him in the day of his irrefiftrhle power ; and if 
we are not, it is ail in vain to attempt a compliance 
with your exhortations. Nor can we change ourfelves 
into reprobates by ferving idols ; or into the elect by 
ceafing to ferve them. We (hall not therefore trouble 
our heads for the prefent, but be as eafy as poflible." 

It appeared to me, that the Jews might have availed 

themfelves of all thefe arguments in oppofition to 

Mofes and Jofhua. But as they did not, I more than 

ever doubted whether their diftinctions between natural 

i moral power; fpeeial and common grace, were 



£4 

true. And my fufpicions were not a little increafcdj 
when I found the bible reprelented men as placed under 
a moral government. But how men could be under a 
moral government without any moral power, was a 
myftery too deep for me. I alio read, that God com- 
manded all men to repent, feek, ask, knock, &c. But 
this to me was unaccountable, on the fuppofition that 
Adam had deprived the no a elect of their moral power, 
fo that they could not obey them. It was alfo written, 
that God had afcribed the actions of feeking, asking, 
and the like, to thojfe who in a bible fenfe would 
be confidered unrenewed ; and that prophets and apof- 
tles had done the fame to themfelves : but how they 
could perform the actions afcribed to them without 
power, or why they mould be afcribed to them as theirs, 
if they had never done them ; or if in doing them they 
had been irrefiftably acted on by a fuperior agent, was 
a difficulty too great for me, and one, I de fired them 
to remove. 

Having already discovered fo many things, which 
appeared inconfiftent and contradictory, I was 
nearly on the point of rejecting the whole ; and cared 
but little to defend any doctrine of the bible ; but 
rather hoped and nearly believed,the whole was at beft 
but a cunningly devifed fable. Yet was fo fixed againft 
the peculiar do&rines of my education, that I was de- 
termined to take almoft any (land in order to confute 
its defenders. In order to affect this, I fet myfelf more 
particularly to find out tire ftate, which the gofpei 
reprefented man in, under its own difpenfation. After 
carefully investigating the fubject, it appeared, that if 
there was any truth in the bible, the miftake of my 
teachers lay in fuppofmg (that what they called unre- 
gener&te) men to be now in the fame N ftate Adam was 
after the fall before the prcmife of a Saviour. And yet 
they held all men were in a fta:e of probation. But it 
did not f 'em confident either with reafon or fcriptuie, 
to fuppofr Adam on a itate of probation as a fallen 
and unreftored creature. He was no doubt fuch be- 
fore the fall, but as be fell, he fell below the privilege 
of a probationer -, and never could be in that ftate agaia 



25 

until something was done for him on the plan of the gof • 
pel. And if nothing had been done for his pofterity, and 
they had been left as Adam placed them by the fall, 
it did not appear, that they could even now be on a 
ftate of trial or probation. And if they were not, it 
was impoffible to give any fubftantial reafon, why the 
bible contains fo many terrible threatenings to deter 
from fin, and fo many gracious promifes to excite t<* 
piety. Such threatenings and promifes appeared no 
way comlftent, unlefs thofe to whom they were ad- 
drefled were on a ftate of trial. I faid, fuppofe I am 
condemned to certain death, and have no more an 
opportunity to obey or difobey ; am beyond the power 
of attempting to approve myfeli a loyal fubjsct \ what 
would all the threats and promifes of the king be to me. 
The conclufion therefore was, that every threatening, 
invitation, command and promife, either proved men 
to be on a ftate of trial, or that the bible was prieftcraft. 
And if they were fo, they were not left in the ftate in 
which the tranfgreffion of Adam placed them \ but had 
been favoured with fome kind and degree of restoration i 
by which their condition was fo far altered through 
the grace which was in Chrift Jefus, that they were 
placed on a ftate of trial and ip^de accountable to God, 
by being made able through that gracious reftored 
power, to chufe the life offered in the gofpel, when 
offered without money and price, and the offer fet 
home, by the agency of the divine Spirit. Confequently, 
whatever power of good they have, is a gift of God 
through Chrift ; and not any natural power which was 
left unruined in the iall. And although this gift or 
reftoration by whicfy they were placed on a fecond 
ftate of trial, did not make them holy as Adam before 
the fall, nor fupercede the neceflity of fanctifying 
grace j yet it afiifted them to chufe that grace, and 
made thtm blameworthy if thev rejected it. If there 
was any truth or confiftency in' the gofpel, it appeared 
to me this mult be it ; for I could fee none in the 
other. But as it was confidently saM, that this was 
intirely fubveriive of the go j d ; . most and more con- 
cluded to reject die whole as ddhtute et au .Lcrity. 
C 



26 

Inoppofition to this plan, I was tqld, that no con- 
ditions of falva:ion could be fulfilled, without boafting^ 
and that their fyftem was the only one which excluded 
it. 

I faid, does your fyftem irrefiftibly exclude boafting? 
Have I not heard you fay, you are often if not always 
proud ? Where is then the boafted virtue of the doc- 
trine ? St. Paul fays, that boafting is excluded by the law 
of faith. But is a fyftem of unconditional decrees, 
unconditional election and reprobation, one and the 
fame thing with the law of faith, that we muft fubmit 
to it and believe in it in order to be humble ? I cannot 
fee, that a conditional falvation neceflariiy entails pride 
on all who believe in it. If fo anfwer the following 
queftions. Has not God said he will be fought unto to do 
all thefe things for us ? Has he jipt commanded us to 
repent that we may not perifh ? and to believe, that 
we maybe faved ? Are not thefe conditions ? Has he 
promifed the biefiings of the gofpel without them ? Or 
does God intend by thus commanding, that he will not 
have us feek, repent and believe ? Or does the require- 
ment of fuch conditions prove there are none in the 
bible ? If not, and it thefe are really conditions required 
by God, would he require them, if they could not be 
obeyed without making us proud ? Remember alfo 5 
that the exercifes of repentance and faith are not acts of 
pride, but of humility. Hence thofe who act pride., 
neither repent nor believe ; and thofe who act faith 3 
do not act pride at the fame time. And becaufe the 
nature and exercise of faith are opposite to pride and 
inconliftent with it, the appoftle declared boafting was 
excluded by the taw of faith \ and not becaufe he preach- 
ed an unconditiDnai gofpel. And i* we are to believe 
the fcripture reprefentation of the fubject, it is certain, 
that thofe who are und^r conviction and repentance for 
lin ; dearly fee they have a thoufand tinier forfeited all 
title to divine favour ; and that it is the pure unmerited 
goodnefs of God, which has continued the calls and 
offers of mercy. And it feems perfectly agreeable to 
the bibi ? to tay, that a fight and fenfe of forbearing 
goodnefs and redeeming love on the part of God ; and 



27 

Ihe Forfeitures and uu worthiness oil their own part, will 
be Sufficient to humble then, and to exclude boaiting, 
God has made it their duty to repent, believe, love,and 
obey ; and when they have done it, they have done no 
more than their duty, consequently have nothing to 
boa ft of. You grant that boailing is poffible to thofe 
who believe in your fyftem ; and it is no more than 
poffible, in the belief of the other : it cannot be una- 
voidable.— This view of the Subject not only affords 
Sufficient caufe of humility \ but opens the bowels rf 
pity toward thofe, w r ho do r ot accept of mercy. But 
if God had pa/Jed them by, why Should vou pity them, 
feeing He had no pity on them ? Are you required to 
have more bowels of compaffion than the God you 
worfhip, that you mud pity thofe whom he has paffed 
iy,ior not iccepting a Salvation, which was never offered 
tnein ? If the bleffings of the gofpel are offered to all, and 
Some will not accept, when grace has put it in their pow- 
er, there is every poffible caufe of pity and tender con- 
cern on the part of thofe who do accept. In this view 
of the Subject we have no Surpriie, to hear the prophet 
wiihing his head were waters and eyes a fountain of tears f 
that he might weep day and, night for theftnful reje tiers of 
divine mercy. Or to hear the apoftle declare, he had 
great heavinefs and continual for row of heart for the Jews 
nvho rejected the gofptl. Nor on this principle will it 
appear ftrange, to See Chrift weep over Jerufalem, and 
to hear him Say, O Jerufalem ! how oft would I have 
gathered you but ye would not. But on your principle 
I can See no kind of confiftency in all thefe and many 
other like paffages. How would it Seem Sor the prophet, 
Chrift and his apoftle, to be weeping and making So 
great an ado over the non-elect, when God had paffed 
them by, and if your fyftem be true, had eternally 
decreed their deftruction ! And it is impcffible for me 
to tell, how you will exculpate them from the charge 
of hypocrify. 

But they called this carnal reaSoning, and Said the 
carnal mind was always oppofed to this, which they 
ftyled the doctrine of grace. But I could not think, thai. 
it deferved to be excluftvely named the doctrine of gracr- 



28 

when it left the greateft part of men in an abfolutfc 
gracelefs ftate. And as to the argument which faid 
the carnal mind was always oppofed to the doctrine, 
and therefore it muft be true, this feemed to prove too 
much for their purpofe, and confequently made againft 
them. On examination it was evident, that there was 
no fyftem of religion but what had thofe they called 
carnal men to oppofe it, and if fiich oppofitibn proved 
theirs true, the fame would equally prove all the reft 
true : even deifm and Mahometanifm not excepted. 
Befide, to my knowledge moft carnal men of my ac- 
quaintance were in favour of it ; and drunkards, fwear- 
srs, and other abandoned men plead it in their own ex- 
cufe, and faid it was appointed^ that they {hould do thus 
and fo, and that they were left to do it. 

But after all it was infifted that they were right, and 
that the bible taught no other doctrine. They warned 
me againft my errors. But the more they faid, the 
more I was fet againft them, and the more inclined to 
reject Chriftianity and to believe deifm. 

Accordingly I fet myfelf to reafon further on the fub- 
ject. I was not, able to fee how God couldr be an in- 
divifible Being, if he commanded one thing and decreed 
the reverfe. Their good book faid, God had forbidden all 
fin on pain of death j but my teachers faid, God had de- 
creed men fhould fin. I could but compare two or three 
fcriptures with a quotation or two from the writings 
of Calvin. The wages of Jin is death. If ye live after 
the fe/hy ye Jball die. Stand in awe and Jin not. In the 
day thou eatejl thereof thou Jhalt furely die. Compared 
with the following. Calvin fays, " God not only fore- 
fa w that Adam would fall, but ordained that he fhould." 
Take a quotation alfo from Pifcator. " God made 
Adam and Eve for the very purpofe, that they might 
be tempted and led into fin. And by the force of his 
decree it could not otherwife be but they muft fin." 
Again, u We can do no more good than we do, nor 
lefs evil than we do. Further, " God from all eternity 
has precifely decreed that both the good and the evil 
fhould be fatit"*** £®d procures adultery, curfmgs* 



29 

lyings.'' Take another from Peter Martyr. " He 
[Godj fupplies wicked men with opportunities of fin- 
ning, and inclines their hearts thereto. He blinds* 
deceives, and feduces diem. He, by his workings on 
their hearts bends and ltirs them up to evil." " Nor 
is the Wcftminifter Catechifm and Confeflion of faith 
a whit behind them. They exprefsly affert that, 
c< God did from all eternity unchangeably ordain 
whatfoever conies to pafsl" You muft now judge 
whether I am wrong, in fuppofing that if the bible and 
their doctrine were both true, they would prove God 
muft have commanded man not to fin, and yet decreed 
he ihould fin. Indeed no one can deny it, if he obferves, 
that the laft quotation from fcripture/irfe/ Adam to 
fin and fall ; and the one from Calvin fays, God ordain* 
ed he mould fall. If both thefe be true, God muft have 
had two oppofite wills, or one will capable of two moral 
oppofites. That is, a will from which flowed a command 
no: to fin, and another from which flowed a decree to 
fin : or elfe thefe moral oppofites flowed from the one wiU 
of God. And if God has commanded not to fin, and 
decreed the reverie-, both thefe muft b: congenial with 
his will \ hence it would fuppofe, that he willed the 
exiftence of fin, and willed it fhould not exift at one 
and the fame time. The command and the decree muft 
be ftreams flowing from God the fountain, and as 
they muft be like the fountain , and the ftreams 
being as oppofite to each other, and as divided in their 
nature as finning and not finning, fo there muft be 
the fame opposition and divifion in the nature and will 
of God himfelf : unlefs it can be proved that the ftreams 
which flow from him, do not refemble him in their 
nature. I faid if all this be true, God muft be divided 
againft hin^felf : nor could I help thinking, that a God 
thus divided, mull be a God deftroyed j confequently. 
atheifm muft be true. 

But the doctrine of atheiftical chance^ and being at 
the difpofal of its wild mifrule. appeared fo deformed 
and dreadful, I was ready to fly from it as from a fu- 
rious fpectre. No one can defcri&e the doubts, fears, 
uncertainty and anxiety, which at this time rent and 
C2 



so 

diftracted my mind. I could have withed to have bee& 
the moft ofFenfive brute or the meaneft reptile, rather 
than to be capable of fuch painful fenfations. I often 
wifhed I had remained in a ftate of non-exiftence : — - 
tried to doubt my exiftence :— fometimes in heart curf- 
ed God for giving exiftence to me : — I looked on the 
brutes with envy, and thought man the moft wretched 
of all creatures. I grew extremely anxious to look 
into futurity, and to know what was beyond the grave. 
Had ten thoufand worlds been mine, I would have 
freely given them all away, to have been indulged with 
die opportunity of going behind the curtain, |_as I 
phrafed it and if I found a future exiftence true, to 
have had the liberty of returning and of preparing for 
it. I feared to venture on atheifm, for all things around 
me proclaimed a God. I dared not embrace deifm, 
becaufe if there were a God, it feemed he muft be a 
moral governor ; and that his creatures muft be ac- 
countable to him ; which would lead to the doctrine of 
future rewards and punifhments, and confequently 
would prove the bible true. Yet when I compared 
the doctrine I had been taught with fcripture and rea- 
fon, it appeared too oppofite to command belief. My 
own notions of fcriptural confiftency were all oppofed,cil- 
led carnal, and oppofite to truth \ and their fyjlem affirmed 
to be the only true one. I was now brought to a point : 
Muft either believe that God had commanded one thing 
and decreed the reverfe ; had allowed or rather decreed 
Adam to take away the moral power of the non-elect^ 
and becaufe they did not exert a power in chufing a life, 
which was never offered them, and which was fo taken 
away, he pafled by and punifhed them ; — or T muft reject 
the whole iyftem of revealed religion. To do the lat- 
ter was a gre t leap in the dark, and to believe the 
former, feemed unreafonable and impoffible. After a 
while my mini was more compofed, and better prepar- 
ed for further reafonings ; which here follow. 

If God has decreed fin, the decree muft be oppofite 
to his will or congenial with it, If the decree accords 
with the divine will and nature ; whatever flows from 
the decree as its own proper fruit, muft be the fame m 



31 

nature with the decree which produced it ; and as the 
decree has a nature like God its author, fo fin muft 
have the fame nature. And if fin polVefles fuch a 
nature, he cannot hate it ; unlefs he can hate his own 
nature ; if he does not hate it, he muft love it •, and 
if he loves it he cannot love the deftroyers of it. But 
in the bible Chrift, the Holy Ghost, and the faithful 
minifters of Chriit are reprefemed as the deligned and 
appointed deftroyers of it, and yet held up as the ob- 
jects of the Father's greatefl love. This represented 
God as loving the exiftence and deftruction of fin at 
one and the fame time. It therefore appeared fo like a 
contradiction, that I refolved not to believe it ; but went 
on :o fay : fin has never taken place oppofite to the de- 
cree of God, but perfectly according to it •, and as the 
decree accords with the divine w^ill, fo muft fin alio. 
Sin therefore can be fuch only in name, for ftrictly 
fpeaking it cannot be an evil; unlefs it is an evil to do 
the will of God. Therefore there is no fuch thing as 
fin in the world •, and if no fin, no need of an atoning 
Mediator, hence 2 11 the fcripture lays of fuch an one is 
only the invention of men. The bible may therefore 
do to keep old women and children in fubjection •, but 
is unworthy the belief of a fenfibie man. 3t therefore 
appeared, all that was neceiTary to give eafe to the 
mind w r as to reject the bible, and all the doctrines I 
had been taught, except that of decrees *, and then it 
was eaiy to fee, that all men uo the will of God, 
confequently he is pleafed with all, and will punifli 
none. I felt the more fafe in doing this, on recollect- 
ing that predestination was the leading doctrine of the 
Stoic philofophers ; and of molt of the deiftical writers 
of after ages. 

The cloak of predeftination which my teachers had 
thrown over my fhoulders, for a while covered me 
very well. Confcience was more at eafe \ I already 
fancied myfelf in the Road tohappinefs, and expected 
foon to arrive at its utmoft fummit. The doctrine 
became fo fweet and foul- ft upi Tying, I could hardly 
rejoice enough for r aving efcaped the bondage of pnefl- 
ly tyranny, and had at laft found a place of reft for my 



32 

doubting, troubled fpirir. If at any time doubts arofe 
in my mind of the truth of predeftination, I had re- 
rourle to the for e-knoiv ledge of God. I faid whatever 
God knows mult nectjfarily come to pafs ; or he would 
be disappointed : and his know/edge and decrees are the 
lame. For fome time this manner of reaioning an- 
fwered as a ftupifying draught; and lulled afleep the 
fenfes of the foul. 

But I could not be long at eafe. In fpite of myfelf 
the commiflion of evil would be attended with guilt ; 
and conscience would fling like an adder. This led 
me to enquire whether guilt could flow from actions 
decreed by God, and according to his will ? It cannot 
be. Either then my beloved doctiine of predeftination. 
is a miftake , or 1 am no* yet freed wholly from the 
Jhackles of education. My fears were again excited, and . 
I had ferious reafon to fufpect my expectations of hap- r 
pinefs were a delufion. 

On examining the arguments founded on the know- 
ledge and decrees of God, they appeared juftly liable 
to many objections : — the following train oi reflections 
were produced. A decree neceflarily fuppofe a decree* 
or, and the decreeor mult exift prior to the decree \ con- 
fequently if the decrees of God and his knowledge are 
the fame, he exifled prior to his knowledge. He muft 
therefore have been once deflitute of knowledge, and 
ignorant of all events. But fuch a being could not be 
God, therefore atheifm muft be true \ or there muft 
be as great a difference- between the decrees of God, 
and his knowledge, as between a Being of infinite 
knowledge, and one entirely ignorant. — A decree is an 
act of God, but knowledge is an eflential attribute of his : 
and there muft be a vail difference between an act and 
an eflential attribute of God ; and as great a difference 
between his decrees and knowledge. Nor is it fatis- 
factory to fay, that the infinite knowledge of God 
neceflitates all events. For the moft which can be 
argued from it, is the certainty of events \ and an ig- 
norant fchool-boy wiil hardly imagine, that certainty and 
n JJity are of the fame import. And it is equally un- 
fatisiactory to lay, the circle of infinite knowledge is 



33 

not fufficiently large for the conduct of limited dtpcn* 
dant free- agents, without any infringement on their lib- 
erty, or difappointment to the divine mind. Befide 
itleems ftrange, becaufe God is inf nite in knowledge, 
his wifdom and power fhould be fo circumfcribed there- 
by, that he could not make a free- agent For it is 
evident if men cannot act -&§ free- agents, in the circle 
of infinite knowledge without difappointment to God, 
this attribute fo bounded and limited the reft, that the 
making of a free- agent was more than a match for 
Jehovah. 

I was again At my wit's end, and knew not wfiat 
courfe to take It was plain that predeftination could 
not be proved and fupported by God's knowledge. I 
was driven out of this fubterfuge and knew no proper 
way to return. I wifhed predeftination true, but was 
at a lofs how to fupport it. No argument in its favor 
appeared fo ftrong, as was the argument againft it, 
drawn from the guilt and remorfe which accompany 
wrong actions. To call guilt and remorfe the fhackles 
of education was by no means fatisfactory. I therefore 
tried to perfuade myfelf, that God had placed what 
might be called the law of reafon in every heart, and 
by means of it intended to make vice its own prefent 
punijloer, and virtue its own prefent reward. But this 
could not keep conscience long quiet. To make this 
doctrine juft,it appeared neceffary that every vice fhould 
be attended with penal guilt proportionate to its crim- 
inality ; and that all the committers of vice fhould live 
after the commiffion, long enough to be punifhed for 
the act of vice laft committed. But on examination I 
found in fome acts of vice I felt very little remorfe, 
and at others felt more, when the vice was lefs criminal. 
— Some have a very tender confidence, and are exceed* 
ingly pained with fmall offences ; and others live in 
habits of vice with little cr no remorfe. And many 
die in the perpetration of fome enormous vice, and have 
?io punifhment for it in this life. 

I was obliged to abandon this retreat alfo ; and tried 
to content mvfelf with calling my guilt the fhackles of 
rducation \ and hoped the lime would foon cooHJy 



54 



tthen they would be wholly thrown off, and I mould 
walk in thefweet liberty of infidelity. To accomplifli an 
end fo deferable, I began to make obfervations on the 
doctrines and practices ofChriitians andChriftian min- 
ifters. 

It had heretofore {tumbled me to obferve the feeming 
oppoiition, which exifted between the doctrines of 
many and the bible. But was much more fo, on ob- 
ferving they could not agree among themfelves. Each 
talked as if himfelf had been in£allihle,and as if all who 
oppoied his belief were damnable heriticks. Some 
affirmed God had decreed all things, as ftated in Cal- 
vin's Inltitutes, Saybrook Platform, Welhniriifter 
Confeffion of faith and Catechifm. Others faid fome 
things only were decreed ; and others that nothing was 
decreed. Some faid man was morally lifelefs and in- 
active as a ftone -> and others, that he could do all things 
Required of him without divine influence. Some af- 
firmed we mult be born again; others, that the doing no 
harm, or a little outward morality was abundantly 
fufficient. Some faid the finally impenitent fhould 
be punifhed eternally ; others, that it fhould be limited, 
ard others, that there was no future piinifhment. A- 
midft fuch a diverfity of fentiments, who can tell which 
is right, or which to chufe. I little cared however to 
chufe either, but thought the more excellent way was, 
to reject them all. 

I next let myfdf to obferve ChriftianprofefTors through 

the feveral ages of the church 'Oceans of blood have 

been fhed by them ; and the mod wanton cruelties 
committed on thofe who have profefled equal confidence 
in Chiift. The mod terrible anathemas have been 
hurled with vengeance one againft another j and by 
Which each has doomed the other to the lowed pit of 
mifery. Even our forefathers who fled from the intol- 
erant hand of perfecution, fo drank into the fame fpirit, 
as to hang the Quakeis and banifh the Baptiits. Even 
then could I fee malevolence and bitternefs one toward 
another among the profeflbrs of the Chriftian faith. 
Many carried on intriguing and hypocritical practices, 
So build up themfelves and ruin others. 



35 

Th$ book which thefe chrifciaiis profefled to believe 
the word of the Great God to them ; and by which 
they pretended to walk, I found forbid the wearing of 
gold and all fuperfluities of drefs. But they habitually 
lived in defiance of thefe plain commands ; and feemed 
to pride themfelves in thefe ornaments afi much as the 
moil eftablifhed unbelievers. The fame book alfo com- 
manded them to come out from the world ; to have 
no fellowship with the unfruitful works of darkntfs, 
but rather reprove them. But they appeared to love 
the company of the ungodly, [fo called j and the fafh- 
ionable amufements of life as much as others. They 
delighted in balls, theatres, and gambling tables \ and 
though they were commanded to redeem their time, 
yet tney trifled it away with as much apparent greedi- 
nefs and delight, as if they had thought God not in earn- 
eft in commanding. It faid alfo, that believers muft have 
their converfation as becomes the gofpel, and feafoned 
with grace. But maay of them fwore profanely, jefted, 
and ufed all manner of idle,trifling converfation. Their 
book commanded charity to the poor. But fome of 
them were the moil covetous hard-hearted people of my 
acquaintance. They were deaf to the cries of the 
widow and orphan ; and I often found profefled infi- 
dels of the two, the molt liberal and tender hearted. 
The love of the world was ftrictly forbidden, yet they 
feemed animated by no other defire than to obtain its 
treafures, honors, &c. They negle&ed nearly all the 
duties of religion, to have more time to get the world; 
they defrauded and overreached, and gloried in getting 
what they called the bejt end of the bargain They put 
on a long fancimonious face on the fabbath, as if they 
had been faints in the fuourbs of Heaven ; but lived 
the reft of the week as if they had hardly believed there 
was a God. Many who were very zealous and warm 
in their profeflional duties; for a fealon, turned back 
again and lived more wicked than I dared to do. 

This indeed was not the character of all who profef- 
fed religion ; but it was true of many — Even among 
infidelsjomc were outwardly moral and honeft. 1 there- 
fore concluded, that honed men would be iueh, whether 



36 






ehriftians or infidels ; and from hence imagined, that 
the chriftian religion made no man better : and if there 
were any honeft men who profefled it. they were the 
fimple, who had been deceived into the belief of it ; and 
that it was only fit for a knave's cloak, that he might d& 
wickedly unfufpected. 

But on this point my faith was daggered, when I 
recollefted that fome of the greateft ftatefmen an4 
philofophers the world had ever produced , who had 
fome of- then* been infidels, and had fully inveftigated 
the fubject of Chriftianity, and by fuch an inveftigation 
embraced it \ and lived and died in the belief of it. 
Although I often lulled my confeience afleep, and quiet- 
ed my fears ; yet at intervals was much diflatisfied 
with my own reafonings. The dividing oppofition of 
Chriftian profeflbrs, their perfecutlng bitternefs \ and 
immorality, had been a pleafing opiate, and caufed me to 
ileep foundly on the bed of infidel and fenfual ease. But 
various circumftances led me at length to doubt, wheth- 
er the arguments, which had been drawn from thofe 
fjiibjects, had that weight and authority in them, which 
I at fir ft imagined. 

By examining the fubject, I found that divifions had 
exifted not qnly among chriftians, but alfo among 
deifts; which led me to reflect as follows. Some 
deifts believe the immortality of the foul ; others that 
it will be annihilated ; and others, that after it leaves 
the human body, it will go and inhabit the body of 
fome other animal. If then a divifion in fentimenf 
among chriftians is a fufficient proof of the falfity of 
their lyftem •, a divifion of fentiment among deifl> is 
an equal proof, that deifm is talfe. Nor is there 3 
principle of civil law, anatomy, or phyfic, but has been 
controverted \ and on which learned and able meiy have 
not beeji divided. It was therefore plain, that if % 
divifion proves chriftianity falfe, it will not only prove 
deifm falfe alfo, but every difcovery of the civil and 
natural world. 

I had alfo afcribed all the feuds and bitternefs of 
profeflbrs to religion as its proper fruits and effects. 
Y?t I had manyferious doubts whether it was correct; 



37 

becaufe the bible taught no fuch thing : on the contrary, 
it breathed love and good will, and commanded its 
believers to poffefs and exercife the fame fpirit. There- 
fore all this bitternefs and perfecutkm would rather 
feem the abufeof religion than as the proper fruit of it. 
Deifts alfo profefled it as a part of their creed, to love 
one another ; and yet there has been much bitternefs 
and cruelty among them. It was therefore evident, if 
Chriftianity mud be accounted falfe becaufe fonie of its 
profefTors have been cruel and bitter, in oppofition to its 
precepts \ deifm muft alfo be falfe, on account of the 
cruelty which its votaries have alfo exercifed. 

When I came to examine the fubject of morality ; 
J found deifm profeffed morality as well as Chriftianity. 
However immoral myfelf and others were, I would not 
own that either article of my creed made immorality 
a duty ; nor were there any who would. There were 
however many immoral, very immoral profefTors of 
deifm. It could not therefore be denied, if immorality 
in Chriftian profefTors proved their fyftem unfound and 
untrue \ the fame immorality among deiftical profefTors, 
would equally prove theirs unfound and untrue. And 
almoft all the arguments which I attempted to bring 
againft Chriftianity, turned back on me in the fame 
manner ; which at times almoft confounded me, and 
half perfuaded me to renounce my fyftem. And though 
my confcience often accufed me of the infufficiency of 
thefe arguments, and made me timid and fearful •, yet 
I fometimes found means to fupprefs my fears, and 
became bold and confident. 

I availed myfelf of what I called the myftcries of 
the Chriitian religion •, and pretended they were fc 
numerous and of iuch a nature, that they were fuffic- 
ient, to juftify a fenfible man in rejecting the whole 
bock, which contained them, The Unity of God, and 
Trinity in Unity were too myfterious to command belief. 
Nor aid it feem lefs difficult to believe, that the innocent 
unoffending Son of God fhould die for thole called 
rebels againft him ; and by his death make atonement 
pd reconciliition for them. This reafoning led me 
into tae well known deiftical notion* that men are under 
D 



no obligation to believe' what they cannot fee aitdtoi 
prebend. I added, I never faw Chrift, the Holy Ghoit, 
or religion ; never heard Chrift fpeak, and how do I 
know there was ever inch a being ; ov that he ever 
fpake to the people ; or if there wa ;., and if he did 
fpeak, and if it was revelation to thole who heard him* 
it can at beft only be hear fay to me. 

But in moil of my reafonings and objections I labored 
under a ferious difficulty ; I could not deftroy the fen- 
Ability, or itill the voice of confeienee. She took up 
the la ft objections, and beginning with what I had faid 
of mysteries, the addrefled me as follows. 

" if you will believe nothing but what you can fee 
and comprehend, you mull dilbelieve the exiftence of a 
God, for you never faw him ; nor can you comprehend 
his exiftence. And there is nothing more incompre- 
hensible and mylterious in the Trinity and atonement^ 
than in the unity of his exiftence. And if there can 
be fuch evidence of God's exiftence as to command 
belief, without feeing or comprehending him, why may 
not the Trinity and atonement have evidence equally 
commanding ! Have you fo impartially and ferioufly 
examined the fubject, as to be certain, they are atten- 
ded with no fuch evidence. Through unwillingnefs 
to believe, you may have fhut out the evidence of their 
truth from the mind. Look over the fubject again* 
and do not too haftily pronounce it incredible. And 
on your prefent method of reafonin^ there can be no 
fuch thing as w nd, for you can nqitliev fee nor com- 
prehend it. You will alfo reject the credibility of all 
hiftory •, efpecially, that part ot it which relates to 
things you never faw, or were able to comprehend. 
Neither will you believe your own exiftence, or the 
exiftence of any thing befides. For the moil ikilful 
anatom'ijl has never yet diflected the human body, fo as 
to find out and comprehend all its hidden properties ; 
nor has the mod curious chymi/l ever fo analyzed mat- 
ter, and fo traced it up to its firft principles, as to know 
and comprehend all its myiteries. And if you fix on 
but one property in relation to the human body, 
[which is mufcular motion,] it will be found- an m> 



59 

difcbvered and incomprehenfible Secret : although the 
knowledge of it has been fearched after by the learned 
and curious of all ages. And {hall this be rejected 
becaufe it cannot be underftood ? If there be no want 
of evidence, to induce men to believe it, though it 
cannot be comprehended, why may not the myfterious 
things of the gofpel, have a fuffidency of evidence alfo ? 
— What is there more myiterious and inconfiftent in 
the atonement made by Chrift, than for an honeft man 
out of pure kindftefs, to difcharge an infolvent debtor, 
and put him in a condition to retrieve his affairs?" 
Confcience went on to fay, !* There are no greater 
myiteries in the Chriftian's creed, than in your own. 
You believe, and muft believe many things you cannot 
comprehend. It will therefore follow, it myfteries in 
the creed of the Chriftian mufl prove it not true \ thofe 
contained in that of the deift,muft be of equal weight to 
prove that untrue. The method which you therefore 
take, to difprove the truth of Chriftianity, will in all 
refpects equally difpTove your own ; fcepticifm is there- 
fore yovxonly alternative." 

1 did not thank confcience for this troublefome lec- 
ture. And in order to prevent fuch remonftrances in 
future,I told her,all her reafonings were but the fhackles 
of a fuperftitious and prieftly education. I called her 
prieftriddeii) timid, and fuperftitious y and as many other 
hard names as I could invent. Indeed as fhe had declared 
I muft be either a Chriftian or a fceptic, I found an 
inclination to believe the latter ; hoping thereby to 
make confcience entirely eafy, or to join with me in 
the labour of doubting. I faid, how can it be known 
there is any real exiftence ? that my own is real ? Or, 
that there are any real premifes, from which good and 
certain conclufions may be drawn ! All may be ideal ! 
But it was evident on feriousconfideration, that a fcep- 
tic could not have one eftablifhed principle, he muft 
even doubt of his doubts. For if he fays, that the truth 
of all propofitions fliould be doubted, the propofition 
which affirms e\en this, muft alfo be doubted. JJecaufe 
if he admits this as one evident truth, there may be 

o another, and many, whk'h would overturn &ftd 



40 

deftroy the whole iyftem. Confequently he muil nvi 
only doubt the truth of all propofitions ; but even doubt 
*>f the truth and propriety, of doubting of the truth of 
all proportions. Nor was it lefs hard to believe, that 
a fevere fit of the tooth- ache was ideal \ or when $n 
impudent wretch beat me, that it was all imaginary, 
and that I only imagined returning the blow. I there- 
fore law no way, in which juftly to difcredit my own 
cxiftence •, the things I faw, and thofe fupported by 
credible hiftorical authority. It became needful there- 
fore to call in fome other auxiliary \ or fall for the 
want of afliftance : juft then I hit on a lucky fubject, 
the difcovery of which greatly delighted and ftre'ngth- 
cned me.- 

Experimental religion is all a-n imagination \ and it can 
be abundantly proved* 

It does not appear, [faid I] more difficult for a mail 
to imagine himfelf a finner ; that his fins are pardoned ; 
that he loves God ; that God loves him \ and to fancy 
himfelf happy from an imaginary profpect of heaven ; 
than to imagine many other things. Men not only 
imagine themfelves infpired ; that they have vifions 
and revelations ; that they are Chriftians, when in the 
judgment of others and the bible itfelf, they are wild 
enthufiafts; and alfo feem happy in the pofieffion of 
fuch a hope, and under its influence ; but have even 
fancied their legs made of giafs \ that their head was 
too large to enter at a door of uncommon fize •, anfl 
fots have believed themfelves heroes, and luna- 
ticks have fancied themfelves kings. All this has 
been pronounced imaginary, by the fober part of the 
Chriftian community ; and why have I not the fame, 
or as good authority to pronounce the reft of the fame 
nature ! It is acknowledged by Chriftians and Chriftian 
minifters, that many have died in defence of antichrif- 
nan principles, when at heart they had no Chriftian 
ientimenr •, and why may I not fuppofe that others 
might alfo die for (heir attachment to what is not true ; 
*<nd confequently imagination may be fo ftrong as to 
lead to all thefe things without an lota of truth. And 
6 profefs fai*h in Ch-rift, call ifofe deluded zvi& 



41 

Yafictichs, who difcover any warmth of affection in the 
Chriftian caufe*, and on the other hand,the zealous ac- 
cufe thofe who oppofc them, of pleading themfelvcs 
With a form, and denying the power of godlinefs. I 

d, botli thefe cannot be riu;ht, one mult be wrong, 
and how do 1 know but both are wrong. Each fays 
the other is abfolutely wrong, and in this they may be 
both right, however they may be otherwife in every 
thing befide. 

By this time I began to think myfclf very fafe and 
happy, under the belief that religion was wholly the 
effect of a itrong imagination.— It cannot be denied, 
but the power of imagination is very extenfive ; and 
when allowed to act not only uncontrolled \ but even 
pufhed forward to its utmoft bounds, by objects calcu- 
lated to warm, ftrengthen and vivify it, it is not in the 
leaft ftrange, that thofe under its influence, fhould be 
affected by it, and feel all the wonderful things of 
which they fpeak. 

I (hould have taken a very long and pleafmg flecp 
in this wretched fubterfuge, could I have perfuaded 
confeience to a ltate of quietnefs. If at any time the 
feemed quiet, it was only to obferve the method and 
courfe I was taking, that being informed (he might 
the more powerfully and fuccelsfuly attack me. It 
was fo in the prefent cafe, and though I would gladly 
have had her filent, yet (he wen? on to reafon with me 
in the following manner. 

" If there are fome counterfeit CLriftians, it is no 
more. a proof that all are fo, than it proves that all the ' 
money iffued from our mint is counterfeit, becaufe 
fome wretched men have been guilty of a breach of the 
law, in counterfeiting it. It fome things are imaginary, 
it is no conclufive argument that others are not reaL 
If a man were to take another to be his friend, when 
he was an enemy, it would not prove he had no friend, 
or that there were none capable of friendship. Suppofe 
the fable of the dog fwimming acrofsthe river with meat, 
were true ; would it prove that no dog ever had a piece 
of meat, becaufe he let go that which he had 5 under 
D 2 



4^ 

die influence of imagination, that he faw smother piec^ 
hi the bottom of the river ?" 

<* Nor will it prove that experimental religion is an 
imagination, becaufe ibme have imagined that to belorg 
to it > which is no part of it ; and becaufe others fan- 
cied th^y were pofi'effed of it, when they were not. It 
will therefore follow, if there are a thoufand proofs of 
:he falfity of experimental religion, the objections you 
made above cannot be claffed with, or reckoned a part 
jf them.< — It cannot be denied but fome things embraced 
by deiils are alfo imaginary ; they cannot all be true. 
It cannot be true to fay, the foul is immortal aad that 
it will be annihilated : one or the other mull be imag- 
inary or falfe. And if becaufe fome profefled Chrift- 
ians have imaginary notions, the conclufion mull be, 
there are no truths in their creed \ the conclufion mult 
dfo be the fame relative to deifts, fince it is undeniable, 
shat they muft have a mixture of imagination in the 
articles of their creed. On this principle of reafoning 
neitheT deifm nor Chriftianity can be true : fcepticifm 
n therefore the only remaining retreat." 

u It is not to be expected, nor proper that religion 
ihould eradicate the imagination from the mind. It 
^as its ufes in all ftations and in all profeflions. The 
poets are allowed to poiTefs it ; and a proper indulgence 
of it is thought to be a great ornament to their com- 
pofition : nor is it lefs ornamental in painting, and 
fculpture. It is the life of wonder and admiration $ 
the leader of all new and ufeful enquiries ; and in con- 
junction with reafon, the inventor of many things, 
which fcrve the beft purpofes of civil life. — And why 
fhould Chriftians be denied the right ufe of it more than 
other men !— r-They ufe it aright, when it afftfts them 
warmly and devoutly to admire God in his works of 
creation, redemption and providence; when by warm 
meditation it purfues the plain path of evangelical truth ;_ 
when it leads them warmly to feel the diftrefies of 
others ; and when it does not invent any thing in addi- 
tion to the word of God, or oppotite to it." 

€l But if it fhould fometimes break over its bounds., 
it can be no proof that it is not ufeful within thfcm : or 



43 

"iiat religion is falfe. It would be bad logic to fa s yj, 
feme aftronomers have had wild and unfounded notions 
of our fy item j therefore neither they nor others have 
had any which are well founded. Yet the argument 
is as good as to fay, fome men have run wild on the 
iubject of experimental religion; therefore all experi- 
mental religion is imaginary. Yet you know, that by 
this one argument fome infidels attempt to overturn 
the whole fabrick of Chriftianity." 

V And if the Chriftian religion is falfe, and deifm 
true, how is it that the former, has reformed fo many 
fwearers, liars, drunkards, and other bad members of 
civil fociety •, and caufed them to become good members 
of a virtuous community ; and that the latter has never 
had this effect in one inftance ; but on the contrary, 
has generally been effectual in promoting licentioufnefs ; 
fo that virtue has declined, and vice increafed in all 
places, in the fame proportion as the principles of true 
religion, or thofe of infidelity have influenced the minds 
©f men. Thousands of pages of hiftory fufliciently 
mew this ; and if there is any dependence on the cred- 
ibility of hiftory, the truth of the obfervation. cannot be 
denied. If deifm be true, and Chriftianity falfe, it 
would therefore feem, that errour is more powerful 
than truth, to reform vicious habits and make men vir- 
tuous." 

" Thofe who are under the government of imagina- 
tion, feldom imagine the fame thing twice ; nor are 
there fcarcely two whofe imaginations are alike. But 
on the fubject of real, experimental religion men of all 
ages, countries, habits, manners and educations, have 
thought and fpoken eflentially the fame things. They 
may have differed in fome uneflential circumftances 
and modes ; but compare the experimental expreffions 
of the m»it ancient fcripture writers, with the moft 
modern ; and both with thofe of experimental men* 
down through all the fucceeding ages, and you will find 
no material difference. And if a difference, of opinio:* 
be admitted, it is to be only recollected, that it has 
been already proved; that a difference of opiniou no 
more deilroys Chrifthnity than deifm/' 



* 44 

^ If the latter be true and the former falie, how is 
it 3 that the difciples of one enjoy more happinefs in 
uie and death, than thofe of the other? Will errour 
afford more fupport and comfort in the hour of afflic- 
tion and death than truth ? Happinefs is accounted very 
defirable by all men, and all more or lefs, in fome way, 
are engaged in the purfuit of it ; and if chriftianity 
will give a larger ihare of it than deifm •, it muft be a 
benevolent work to fupprefs the one and propagate the 
other. But as the deifts do the reverfe, they are one 
and all guilty of downright cruelty ; even on fuppofi- 
tion the Chriftian religion is falfe ; and if it be true ; 
no language can paint the cruelty and wickednefs of 
their conduct." 

Here I would fain have had confcience Filent ; and 
left me to the enjoyment of my flelh-pleafing religion ; 
but no perfuafions could prevail. She muft needs go 
on and tell me, of the terror and mifery in which Vol- 
taire and moft other noted deifts have died ; and the 
calmnefs and fubmifiion in which real Chriftian* liave 
departed this life. She went on to fay, a If deifm 
ihould prove true in the end* and you fhould be a 
Chriftian in this life •, you would eventually lofe nothing. 
A virtuous life is by far the moft peaceful * and though 
the Chriftian religion requires fome felfdenial and 
mortifications, which are unneeeffary on fuppofi- 
tion of the truth of deifm ; yet thefe are far lefs afflict- 
ing than the evils, often experienced by deilticai liber- 
tines and men of fenfual gratifications : nor does relig- 
ion deny men the enjoyment of any thing worthy of a 
rational creature. Indeed the gratifications of thofe 
who ftyle themfelves men of pleafure, are often unwor- 
thy of a brute \ and much more unworthy of thofe 
who poffefs rational powers. Confequently the Chrift- 
ian can fuffer no lofs ; but if Chriftianity ihould prove 
true, deifts muft fuffer an infinite lofs." 

By this t ; me confcience grew very urgent and ferious \ 
and feemed almoft as mercilefs as the thieves, who fell 
on the unhappy man journeying from Jerufalem to 
Jericho : I was ftripped almoft naked of the garments of 
infidel unbelief* and left half dead with fear, that the 



45 

threatenings of the bible would be found true ; and w^, 
therefore under a fatal milhike. In this fituation 1 
thought fometimes of praying, aid at others was quite 
offended with myfelf, for having no more courage and 
pbiiofipbic fortitude, than to liiten to the terrors of 
an intimidated confeience, which had been made cow- 
ardly by a fupevstitious education ; and would never have 
fpoken a word on the fubject, had fhe not bttnfo cor- 
rupted. 

But the more I called the terrors and entreaties of 
confeience the fhacklts of education the rnore bold and 
remonitrantihe became. — She added : "Admitting that 
men would never have felt fome things wrong, unlefs 
they had been fo taught by the bible \ it will be an ar- 

fument rather in favor 6f chriftianity than again ft it. 
t helps to prove the darknefs and . ignorance of tne 
natural understanding ; and the neceility of its being 
taught in order to know the truth. The mind needs 
inftruction in all other things •, and why muft the gof- 
pel be froken againft, becaufe it informs the under- 
standing of good and evil ; and difcovers fome princi- 
ples of both, which would never have been known with- 
out it ? It would be a perfect fophifm to fay, that the 
fciences are all falfe, or imaginary, becaufe ^he knowl- 
edge of them has been communicated by inftructors 
and books of inftruction. Yet there is as much truth 
and propriety in the argument, as to fay the Chriftian 
religion is falfe, or imaginary, becaufe fome of its doc- 
trines and precepts have been imprinted on the mind 
by means of the bible : and yet you know, that this is 
the drift and force of the deiftical argument/' 

" Infidels will acknowledge there are principles of 
virtue and vice \ tilings, which in themfelves and rela- 
tions are right and ivrong. If they do not, why do 
they advocate any principles of law and government ? 
Why do they condemn theft, fraud and falfhood ; and 
approve of Lonefty and truth ? If men are brought up 
lorance of ihefe, ib that they neither know their 
nor dictates •, it will neither make them falfe 
nor i y, alter their nature, nor change the one 

into the c±?r : virtue will be virtue (till > w'd 






*6 

Vice will be the fame. Suppofe then, feme men arfe 
ignorant by nature and for want of education, of fome 
of the precepts of the bible •, it w^ill not alter the nature 
and propriety of thefe precepts ; if they were right 
before, they are now equally fo, though concealed from 
this clafs of men : And if thefe precepts were written 
on the mind, by means of reading or hearing the fcrip- 
ture read, this will not alter the nature of them, fo as 
to turn them intc th^ fhachles of a fuperjiitious education ; 
or make them falfe and imaginary. Truth is truth how- 
ever it may be taught ; and it men will take nothing 
for truth, but what is innate •, they will not only be as 
ignorant as Hottentots, but as inarticulate as brutes. 
It muft therefore be utterly wrong, to reject religious 
inftruction under the falfe colour of its being the shack- 
les of education. If undeniable proof is given, that the 
precepts of the bible aire falfe, it muft be drawn from 
fome other fource. For if men feel themfelves under 
reftraint by being taught thofe precepts, it no more 
jproves thofe precepts are wrong, than the juft laws 
of a free and equitable government are proved wrong, 
becaufe men of rebellious inclinations feel themfelves 
reitrained, by being taught the law and penalty they arg 
under, if they carry their inclinations into aclual rebel- 
lion. If a reftraint which comes by education, is it an 
evidence that the principles of that education are wrong; 
it will be the duty of every man to rebel againft all 
principles received by education, in order to do right % 
If the principles fa brought into the mind are wrong, 
it muft be wrong to follow them •, and confequentiy 
right to rebel against them. Therefore all fcientific 
men, fhould rufh into the darknefs of wilful ignorance 
informed men fhould rebel againft all forms of ftatt 
government •, children againft family government 5 
truth fhould be difregarded ; national and individua 
faith fhould be given up •, and univerfal anarchy (houlc 
be introduced. Nor can any deny thefe cenfequences, 
while they affirm the reftrajtits oi bible precepts falfe, 
becaufe they have taken place in the mind, by our be 
?ng educated in them." 

* l Suppofe a particular nation ignorant of its bcinj 



an evil, murdeioufly to take the ace or a fellow creatine , 
— would it not therefore be an evil ? It mult either be 
virtuous or vicious j there is no me J aim. There may 
be degrees both of vice and virtue ; but there can b^ 
no half way line. Suppofe this fame nation (hould 
have a form of civil government introduced among 
them, which taught them that murder is an evil, and 
by this teaching they fhould feel a ref:raint on their 
continences a^ainft the commaTion of murder •, would 
it follow, that the principles of the reitraint, and the 
reftraint itfelf are wrong ; and to be violated, becaufV: 
they came by education. It mull be fo, if the method 
is right, by which infidel*, argue againit a Chriftian 
education." 

" Befides, multitudes have been confeious of wrong B 
where the bible has never been feen or heard of \ and 
where a Chriftian, Gr what you call a fuperfliticus educa- 
tion never had the fmalleft influence. The moil virtu- 
ous heathens believed many of the leading points of 
divine revelation. Socrates, Plato and others believed 
the immortality of the foul •, future rewards and pun- 
ilhments ; and the neceffity of a virtuous life in order 
to be happy. Although they had forne dark and con- 
fufed notions, for the want of a direct revelation from 
God •, yet they faw ar d maintained many of the effen- 
tial truths of Chriftianity : and f^rongly lamented the 
want of a divine revelation, and hoped the time would 
pome, when God would be fo propitious to men, as to 
grant fuch z favor. If thefe great and leading articles 
of the Chriftian faith are not true, *diy have virtuous 
heathens, who have never been shackled by a priestly ed~ 
ucation } held them in common with the Chriftians." 

" And it is no fmall argument in favor of Christian- 
ity, that thofe who reject its precious doctrines and 
precepts, are ufually fuch, as live or wifh to live volup- 
tuous, fenfual and brutiia. Men muft fiift wiih to 
live like brutes, before they can bring them fe Ives to 
believe they fhall die like them. Such are well con- 
vinced, that as they conduct, they thall be the fubjects 
of the dreadful penalty of God's law, if the law and 
its penalty are true ^ and with a defign to rid themfelves 



48 






rn their tttrfeafy feats, they clafs themselves with the 
filthy iwine, and the brutifh dog, becaufe they have 
an inclination to be fenfual. They call their fenfual 
inclination by the name of reafon ; and whatever clafh- 
es with it, they pronounce incpnfiftent with reafon ; 
and unworthy to be followed. And as repentance and 
faith, the love and worfhip of God, are oppofite to their 
inclination, they do not hefitate to affirm, that thefe 
are unreafonable, and to be difregarded. If this fub- 
ject be ferioufly examined it will be found, that deifm 
always flows from an inclination, which is in itfelf 
brutilh and fenfual. If inclination is reafon, and reafon 
is to be our law, covenants and oaths, and virtue, and 
vice muft be mere names. All this fome of the free* 
thinkers and libertines of our age affirm ; and by fo 
doing affirm adultery, fornication, fraud, violence, 
theft, murder, and all other evils to be innocent and 
right \ being authorised by the law of inclination, or 
what they call reafon. But few perhaps would appear 
open advocates of this fyftem \ but many practice it, 
iiiid none of them can deny it, unlefs they give up the 
method, by which they attempt to overturn the plan 
of Christian falvation." 

" In whatever light therefore you view this fubject, 
it will appear, that right and wrong do exilt ; and that 
every man has a confeioufnefs of it more or lefs : nor 
is it any good objection to this principle, that it is, or 
may be ftrengthened by a proper education. And the 
calling it the (hackles of education, is only the artful 
method of a fenfual unbeliever, to hinder me from re* 
proving, and to ^ive full latitude to the leadings of st 
carnal inclination. " 

This lad reatbning was fo forcible and plain, I could 
not well deny it. Once more I began to feel, as if it 
were time fo feek for a more perfect knowledge of the 
tvay of truth. It feemed dangerous to reft in fuch a 
date -, and that it was my duty to look about me, and 
beftow on the fubject of religion a more ferious and im- 
partial examination. Having for fometime negle£ted 
all kinds of worfhip, I refolved on the next Sabbath 
to attend at the houfe of God. The resolution was 



49 

% 
put in practice ; and I went hoping for initruction, but 
was fadly difappointed. 

The preacher told us that all things were uncondition- 
ally and eternally decreed ; that the intuits and malice 
of the Jews towards Chrift were fo decreed \ that they 
fulfilled the decree of God •, but this did not free them 
from the blame : addreffing the elect he faid, this muft 
be a very comfortable doElrine. 

Out of this fermon I twisted a new cord, with which 
I bound conscience, and for a long time kept her in a 
(late of confinement. I faid if this fermon be Chrift- 
ianity, I will be a deift in fpite of you. I can never 
believe, that God decreed the conduct of the Jews to- 
ward Chrift •, that he willed the accomplishment of the 
decree ; and confequently willed their conduct ; and 
after all the Jews were as much to blarneys if they had 
acted freely. It was however pretended, that though 
they acted under the influence of an immutable and ir- 
refistible decree^ they neverthelefs had their choice and 
acted freely. But this appeared fo much like the old 
proverb of Hopfon's choice, that or none ; that I could 
as foon believe in the choice and freedom of a piece of 
clock-work •, or that a mill-wheel moves by free choice, 
when driven round by the impetuous force of water. 

It was alfo pretended, that their criminality did not 
confift in the action which fulfilled the decree of God ; 
but in doing it on felfifh principles, and in not intend- 
ing to do his will. But it occurred to me, that their 
books, Catechifm and Confeflfion of faith faid, God had 
decreed all things which come to pafs ; confequently he 
muft have decreed they fhould not intend to do his 
will. This act of intention therefore muft be as much 
decreed, and as much according to the decree, as any 
other act •, and if other acts were according to the de- 
crees of God, and thofe decrees according to his will, 
this muft be equally fo ; confequently their intending 
to oppofe God, was doing what he had willed by his 
decree : and I could not tell, how it could be cri.ninal 
to do die di/ine will. 

1 read alfo in the bible, that all who do the will of 
God are the brethren, fitters and mother of Chrift. It 
E 



SO 

i like wife written, that Chrilt called fome of I 
Jkws ihc children oi the devil. It was indeed \ 
itrangci how all could do the will cf God by fulfill! 
his decrees ; and ytt fome of them Idrpn of the 

devil: unlets obedience to God's will J- 
them referable the devil. Nor could 1 fee but Chi 
mud be brother to the devil's children 
will of God by fulfilling his deci who da 

hie will are his brethren, — Yet they maintained thai 
fome would be eternally puuiihed. But I could not 
forbear to aik, whether fuch v. be punilhed for 

nothing ; or for doing as God had billed in his decre< 
And whether if all men do the will of Go J, and ail 
fuch are the brethren of Chrift, and if fome rally 

punilhed, whether fome of Chriit's brethren will nor 
be punilhed ? It appeared to me, if doing his will i 
crime which calls for eternal punilhment ; that men 
mutt refill his vyill in order to be eternally fav^d. For 
it was impollible to tell how that doing the divine will, 
eottld jullly call for things fo entirely oppofite, as fal- 
k';it:on and damnation. 

In the courfe of my cojwerfation from time to time, 
my difputantshnd obferved the tfs and anils I had uled re- 
fpectingrhc bible*, and began tolulpect me a deilt. They 
cnargfcd me with it, and llrongly lamented over my 
unhappy Itate. 1 laid, if eltctai) I am as happy and 
ink- as you aie ; but if reprohatid 9 why (hew me more 
compallion than the Hod you woiihip ! lie never had 
any bowels o( mercy toward me; but pa fled me and 
others by, with a mn deftwg decrit, long before we had 
vwiili-n. e. They thought fuch converiauon approach- 
Cd very near blafpheiny ; and laid it is the mark of a 
reprobate. I faid, if a reprobate it was never in my 
power to help it ; and if God has/. />y 9 with an 

eternal ?wn fleeting decree^ 1 ought not to be afliamed to 
11k w the mark and feal which he has put upon me; 
iinleis 1 ought to be aihamed of the work of God* 
they went," and 1 liniled, and fo we parted 

By this time 1 was again pretty well confirmed in 

deifm •, and hoped confciencc would let n:e relt in a 

e of imdiiturbed repofe. 1 noticed in the mean 



i 



while, all who were inducted into deifni, icon became 
extremely ivell verfed in philcfophy. It was my wifh not 
10 be a ftep behind them. All at once as though fa- 
voured with an extraordinary revelation, I grew up into 
all the wifdom of a very learned philosopher. Chriit- 
ians and divines could not (land before fuch learning 
and wifdom. I could even affign natural caufes for aU 
events. I laid, when fulphur takes fire in the air, it 
makes lightning and thunder. — When water exhales 
from ponds and rivers, and falls back on the earth, it 
rains. — The fun (lands ftill,and the earth revolves round 
the fun to make our winter and fummer. — When the 
wind comes from the north, it comes from a cold 
place) and hence it is cold weather \ and via* vei-jli 
when it blows from the fouth. — God is the foul of the 
univerfe ; he acts all things in all men \ infpires and 
moves che great machine, and us as parts of it : there- 
fore " whatever is, is right." — Matter can think and 
reafon, and the foul of man is nothing but an effentia! 
and fubtle oil, impregnated with volatile fait. — I grew 
wifer and wifer every day ; and could talk fuch learned 
and great words, that none but my brother phtlofophers 
could underftand me. I difcourfed on attraction and 
gravitation, denfation, rarefaction, and exhalation > of 
projectile, centrifugal, and centripetal force, and many- 
other fuch learned things ! ! ! 

But in the midit of my famous attainments, con- 
science mud needs difturb me with her impertinent en- 
quiries. It was in vain to attempt to put her ofF, {he 
would be heard, and began as follows. 

(i Has your phUofophy as many clear and folid proofs 
of its truth and excellency, as the bible you reject un- 
der pretence of the want of evidence ? Suppofe it true, 
is it as good and as well calculated for human happi- 
nefs as the gofpel ? Is there any thing in the doctrine 
of fecond caufes by which the firft caufe is ncceflarily 
excluded ; or which any way oppofes the gofpel, when 
both are properly underftood ? Would you reject the 
gofpel, if you were rot corncious that your life is fuch, 
you mufUnevitably fall under the curfe'of its precepts ? 
Would you wifh to die like a brute, and be like ere 



52 

after death, if you did not wilh to live like one ? Sup- 
pofe you could refolve all events under fecond caufes, 
would you wifh to rejedt the firft ? i. e. be an atheift 
rather than a chriftian ? Are there not many things, 
which can no more be accounted for on the principle 
of fecond caufes, than the myfteries of the Chriftian 
religion can be explained, and brought down to a level 
with the human underftanding ? And is it wifdom to 
reft fatisfied with a creed thus formed,when the Chrift- 
ian creed is rejected, with no greater difficulty attend- 
ing it ? It will be well to confider alfo, it is not in the 
leaft probable, that a righteous and all-feeing God will 
lit an idle fpectator of the black and daring crimes of 
wretched and offending men, and never call them to 
an account. Virtuous heathens did not believe it, 
though not favored with the bible as you are ; and if 
you had it not, there would be no juft reafon to con- 
clude, that the great Creator has formed rational crea- 
tures, and yet takes no cognizance of their actions. 
But considering you have the bible, and fo many unde- 
niable proofs of its authenticity, there muft be an incon* 
ceivable hazard, to reft your eternal all on the fuppofi- 
tion of fecond caufes, and fo think of utterly excluding 
the gofpel." 

I was now under fome fear, confcience would drive 
me from my beloved retreat, that my fame as a philos- 
opher would be loft •, and (hould be ridiculed by all 
thofe who had efteemed me as a master of deiftical myf- 
teries. My anger was kindled againft my troublefome 
bofom companion, I fternly bid her hold her peace, and 
difturb me no more. Obedient to my command {he 
retired like a faithful centinel, who had feen the enemy 
approaching and given the alarm ; but was ordered off 
his poft by the treacherous commander, who had bafe- 
!y determined to give it up into the hands of the ene- 
my. To revenge the trouble fhe had given, I beat he? 
unmercifully with what I called the abiurdity of the 
doctrine taught me in my childhood ; I (topped her 
mouth with the immorality of religious profeflbrs, 
blinded her with ifyfteries, clothed her in doubts and 
fecntica! enquiries ; bound her with unbelief; fhamed 



JO 



e 



e 



pride j and to complete hex captivity and my 
own deillical liberty, I went as far in wickednefs and 
youthful vanity, as my fituation and eircumftances 
would permit. ' Although I retained a regard for what 
was called fober tiuth, and endeavoured to avoid thole 
evils, which by men were accounted difgraceful ; yet 
loved, and as far as poflible practiced the fajfyonable 
.vices. Profane fwearing and blafpheming the name by 
which Chriftians are called, were evils to which I was 
greatly addicted. At fir ft confeience attempted to re- 
prove and prevent me ; but by often repeating the 
treatment above defcribed, fhe fubmitted for feme 
time, to allow me to enjoy my new religion undifturb- 
ed. 

I could foon fwear without remorfe, join in what is 
politely called jefting (or what fhould rather be termed 
fafbionable lying,) make myfelf merry with my gay 
companions •, and fport with ail facrt d thi igs with a 
freedom and dexterity uncommon to my years. I did 
not hefitate to call Chrift an impojtqr and his religion 
a delufion. My mouth was ever full of fcurrility agamfl 
the perfon and character of Qhrift, his gofpel and pro- 
fefied followers. Every profeflbr of religion I called a 
hypocrite, and held it as a principle, that fuch fhouYi 
be eyed with greater fufpicion than any other men It 
was mybufmefsto fearch out their faults and magnify 
them *,. to convert' infirmities into intentional and daring 
fins ; to increafe the mote to a mountain ; and where no 
evil was to be ieen, to be jealous there was fome at 
heart, though they were artful enough to conceal it. 
In fhort, I was like the character defcribed by the 
prophet, who eat of the fins of God's people as they 
eat bread. I totally neglected the ftudy of the fcrip- 
tures, and grew pafnonately fond of reading novels aud 
romances : In my view no book was fo vrorthlefs as the 
bible. It was painful to hear it read, and if the name of 
Jefus was called by others in reading it, my heart rofe 
in fuch contempt of it, I could hardly refrain from 
blafpheming- Ail kinds of worfhip were tedious and 
burden feme. If I fometimes went to publick worfhip, 
St was more to fee and be feen, than any thing Befide; 
E 2 






■, oi I rod J- :.nd ridiculr. 

bappinej 
>,f a fupMrftitiotu education 

.///' Id ;>', I :r ul I'j vi j 'nun (ON 

fh< 'I f'oi lati 
umifed mm fi 9 but kji»j1 an<l 

hey 
rid diiapp si J wai like the fifh i 

and ( afl on the '1/ y < artl 

i'-/i of death, amidlt. »Ij* J 

I In »J huppii 

w.i/ii oi ; lamented the being fo deil 

"Uy rw hei -, win* li ( ul '"' ofl from bhtl < 
< I- ol pi hi oi honor, whi< 1 I 

rn i ( ffai y to th< enjoyment ol real happinel 
I- f ring •)-' exalfc d| and fuppofed happy fituai 
otfe r#, and < om paring it with n 

, diihonefl y mpted me , i 
m< | and i ■/. -. . mifi rably torn 
< onflh ting paflion« oi the Im f7w/rf r'u 

kav4 bun my lot % pleajure and honout ftjould I i I fo 

tiinithn world into a Paradife. I could h at 
from ( urfing God,foi making fu< li an unequal diftribu- 

i n! i if }.. /m;' denii '1 

//j <»l happin* I .. Ai timet* I doubted ii 

I l,< i n fii 
hap li numb< i left 

' y- 
WInl'- ; forth bit i 

y unliappy with th( d» fin oi rich* 
fpah oi obtaimn 
li afant gr< 



53 

whom I was well acquainted, and hearing him fpeak 
in an indiilinct and low voice •, drew a little nearer un- 
perceived, with a full expectation of hearing him exult 
in the happimjs he enj rved. But o my utter aftoniih- 
mentand difappointment,he was lamenting in bitternefs 
and tears his miiery and want of happmefs. 

u I began my career (Taid he) when my mind was 
young and volatile •, and nothing was denied me tor the 
gratification of my pleafurable appetites. I fealted on 
the moll delicious meats; drank the riched wine*, list- 
ened to the molt melodious and delightful mufic ; gaz- 
ed and fealted my appetite on the meft exquifite beau- 
ties ; gratified mylelf in all the fafliionable amufements *, 
— at theatres, aftemblies and gambling tables ; in the: 
circle of the gay was made merry with diverting con- 
versation : clad in the finelt and richeft apparel j had a 
fplendid equipage ; furrounded with numerous atten- 
dants and fervants ; and courted and flattered by the 
freat. (Sec 2d. Chap. Eccl.). But from alltheie fcenes 
have retired with fatiety and difguft. Had they been 
only as bubbles and fhadows, they would have cauled 
lefs unhappineis : but alas ! they have proved like the 
piercings of a drawn fword \ or the ftinging of a veno- 
mous adder. My manner of life has filltd my body 
with crude humors, and I already groan under feveral 
fettled and chronic complaints ; nor are my aflbciates 
lefs anlicted. They are fwollen by dropfies, crippled 
with gouts and rheurnatifms, or corroded and eaten up 
alive, like ari impious Herod. The very hearts are far 
happier than man. They are expofed to fewer difeafes 
and lefs pain j they eat the fimple food of nature with- 
out engendering a lengthy train of painful difeafes t, 
and then lie down in quietnefs with no torment- 
ing fear of an endlels hereafter. — O how much I dread 
kit this ihould b~ found a truth. I have long attempt- 
ed to deny my imn^prtality, and accountability to God ; 
and have wifned to die like a beaft. But why thefe 
faculties fo much fuperior to btutes, and fo different 
from theirs, if I am to die and be like them ' On this 
fuppofition they can amwer no valuable end. They 
do little elfe but fcarch after and open new fcenes to 



56 

hit and pain me; or furnifh fuch reflections of 
future accountability as are beyond the power of de- 
fcriptkm. If immortality is not a principle of my na- 
ture, why do I find inmyfelf and others, an alrnoft 
conftant rifing wifh, to perpetuate my name forever ! 
Or how is it, that my contemplative faculties, can take 
an almoil bouhdlefs range through the immenfity of 
fpace ! The diftant fun or the far more diftant ftars are 
left far, far behind, while they wing their way and con- 
template on other funs and other worlds ! Can mere clods 
if earth have fuch boundlefs wifhes, and fuch extenfive 
range of thought ! And will they all expire and go out 
in eternal darknefs, with the d Ablution of this {hort 
Jived tenement of clay ! Something within whifpers im- 
mortality! The brutes feemfatisfied with their meals; but 
fomething within me will never be fatisfied ! If I am 
only compounded of the elements, why am I not happy 
when nature is fupplied ! When my body is full fed and 
at perfect eafe, fomething within me is (till as unfatisii- 
ed as before, and cries aloud for happinefs ! The fore- 
bodings of judgment and future accountability, fill mc 
- with fuch terror and guilt, and fo deeply feize me, that 
in the midft of my revels and wine, I am like trembling 
Belfhazzar, when the hand writing appeared on the 

wait." 

I could no longer forbear exprefling my furprize, 
that he fhould appear fo wretched and miferable, with 
the poffeffion of fuch means of happinefs. " Alas ! 
(continued he) they are the occafions of mifery •, they 
have been perverted into a curfe. What fhould have 
been given to the poor and needy y and ha/e made the 
heart of the widow and orphan fing for joy, has been 
wickedly confumed on my lujhi The beggar has lain at 
my gate, and been refufed the crumbs of my table ; and 
my dogs as if more merciful than their mafter, have 
compalfionately licked his painful and putrid wounds *, 
while I was rioting in luxury, and have brought on 
the difeafes, which follow intemperance, till my foul 
abhors delicious meats •, and all the pleafures of fenfe ; 
and all within me feems prepared Onlv for painful fen- 
fibilirv," 



57 

It appears (laid I) that you are only overtaken with 
a hypochondrical affection ; and if you will but divert 
yourfelf with merry company, refill and throw off your 
prefent gloom, a cure will be fpeedily effected. The 
immortality of the foul is only a fable invented by de- 
fining priefls y that they may fleece the ignorant and 
keep taem in awe. For philofophers are univerfaliy 
agreed, that thinking and reafoning are the properties 
of matter. \ and, that this is fully proved, by observing 
that thefe facult ; es always decay with the body. 

"So (replied he) I have endeavored to think; but 
am more and more diffatisfied with it. Fori find ma- 
ny able philofophers both ancient and modern, heathen 
and Chriftian, have argued for immortality ; and their 
arguments are fo weighty and appear fo reafonable, I 
know not any way to gainfay and refift them. It is 
certain thinking and reafoning are no difcovered pro- 
perties of matter •, nor will it help the caufe to fay, 
matter has properties yet undiscovered, unlefs it can 
be proved, that fome of thofe undifcovered properties 
are thought and reafon. And there are no greater 
myfteries and difficulties in believing the immortality 
of the foul, than in believing mere matter can think 
and reafon. A thoufand experiments prove, that mat- 
ter cannot move itfelf however organized, and reafon 
being far more excellent than motion, there can be 
no juft reafons to imagine it capable of one, while it 
is incapable of the other. Nor do the faculties always 
decay with the body, but often continue bright and 
active, when it lies nearly in ruins. Members have 
been taken from the body, and even part of the brain 
removed,* without deftroying thefe faculties. And 
fuppofe they fometimes feem to decay, it is no more 
than what fhould be expected ; feeing the foul while 
united with the body, has no other way to difcover its 
powers and actions, than through the medium of the 
bodily organs : and if thefe are deranged or difordered, 
it will render imperfect and difordered the appearance 

* See the 4th vol, of the Memoirs, of the Literary Philos0phi6.il 
7 of Manchester--- a pafer by Dr. Fenier. 



SB 

of thole powers and actions. Like a difordercd flute 
though blowed in by the fame artift, and in the iam\: 
.uianner, yet affords a very imperfect and unharmoni- 
ops found, by reafon of the derangement of its organi- 
cal ftructure. When all thefe things are weighed, I 
am filled with fearful apprehenfions of the truth of. the 
feriptures : of all things, this is my greateft dread. J 
have labored to believe the whole is falfe ; and at in- 
tervals have made myfelf eafy with the belief-, but ifi 
fpite of every argument and effort, have been repeated- 
ly alarmed, and mould they prove true, am fully per- 
fuaded, my life has been fuch, I mould fall under the 
weight and terror of all their dreadful denunciations/ 7 
I was indeed much difappoiiited, relative to the lia p- 
pinefs which I had fancied, was enjoyed in the pleafures 
of fenfe. But after all believed it might be enjoyed iri 
the porTeffion of riches. It was not in my power to 
make the trial, nor did I know how to obtain the 
knowledge. My anxiety daily encreafed, and many 
ways were fought to learn the intereftirig fecret. In 
deep ftudy ori the fubject I was one day walking, and 
heard from ahoufe at a little diftanee, a tone of la- 
mentation and forrow. I haftily entered, and faw a 
man apparently on the brink of the grave, and in the 
utmofl agony of mind \ and was amazed to hear him 
fay— c< When I let out in the world, it was with a fix- 
ed refohition to be rich. No method which could ef- 
cape the eye of the law was left untried. I defrauded 
the poor of their right, and took every poffible advan- 
tage of the needy. No toil or labor was fpaf edv My 
wealth was fcon greatly increafed, and field added to 
iield, and houfe to houfe, merchandize, gold and filver 
were multiplied. I often proriiifed myfelf happiriefs 
by arriving at fuch and fuch poffcffiens. But was al- 
ways difappointed, and not only deftitute of the 
promifed enjoyment, but as anxious and diftreffed 
for more as ever. — My covetoufnefs increafed with my 
riches, The poor were turned away empty from my 
door, and I was deaf to the entreaties of the fatherlefs 
£nd the widow. 1 had fuch a fear of coming to wnt f 
as to deprive myfelf and family of the comforts of Hfe< 



50 

my nights were iieeplefs, and days iiiiea up with an** 
iety and diflrefs. And now on the verge of eternity 
my frauds, injuflice, violence, oppreiTion, covetoufneft 
and love of money, flare me in the face and fill tixt 
with iriexpreflible terror. O that I was ever fo in love 
with goldy as to neglect the worihip of God in my 
houfe ; that my children fliould have been brought up 
without prayer and the fear of God ; that fecret devo- 
tion mould have been flighted -, the word of God paf- 
fed unheeded by ; and all the concerns of my foul difre- 
garded, for the perifhing treafures of this world ! I was 
unhappy in the pofieffion of them ; but now more fo, 
when I fee the vanity of them, and am called to leave 
them forever I" 

You ihould (faid I) have obtained your riches by 
honeft induftry •, been kind to the poor \ been fruga! 
and temperate ^ enjoyed the good of your labors, and 
you would have been happy.— But the poor man could 
ipeak no more ! A friend of his (landing by, replied j 
u No, no, happinefs does not flow from riches. My 
father left me a moderate fortune •, fmce then my hon- 
ell induftry has been increafing it ; and for fome year$ 
I have been in (what are called; independant cirenm- 
flances. Kindnefs to the poor and frugality have 
marked all my fleps \ but I am ftill unhappy. There 
is an aching void within, the world can never fill. 
When tiiais and troubles come upon me, I find the 
want of a proper temper of mind to meet them, ^nd.turn 
them to my own advantage. Death terrifies me \ a,nd 
when I think of leaving all which I ho!d*dear, my heft 
enjoyments are at once deftroyed. And if the bible is 
.rrue, I am unprepared for futurity ; and yet am daily 
purfued with fear of its being true. There are fo ma- 
ny evidences of its truth arifing from its prophecies, 
miracles; pure morality •, and the power it has had in* 
reforming the vicious, and giving happinefs to its be- 
lievers in life and death, I know not how to gainfay 
thenij though my inclinations have long led me to 
wifh it falfe, and to treat it as fuch." 

Thefe things forcibly imprefled my mind, and half 
ggrfuaded me no longer to ciiibelieve. But as there was 



60 

ane fource of worldly happinefs yet unexamined, I re- 
folved to make fome further difcoveries, before I re- 
nounced a fyftem, which was fo agreeable to the pro- 
penfity of my heart. The honor of the world there- 
fore next demanded my attention. To make the defir- 
ed difcoveries, I had recourse to hiftory. In turning 
over the pages of ancient and modern hiftory, the pic- 
ture of human honor and greatnefs, did not appear as 
fancy had drawn it in my own mind. It was apparent, 
thofe feated on thrones of power and honor, were fub- 
ject to envy and detraction. The hiftoric volumes of 
Aflyria, Greece and Rome, give us the black and full- 
drawn picture of human mifery- and wretchednefs ; 
rather than any thing which deferves the name of hap- 
pinefs. The honored Alexander cries like a puling child 
for the conqueft of another world. The famous Pom- 
pey is treacheroufly murdered on the Egyptian {hores ; 
and denied a peaceful grave. — From the higheft pina- 
cles of honor many fell into the loweft ftate of infamy 
and difgrace. And the higher they rofe in honor, the 
more certain they were to fall, and the more deep and 
aggrevating their ruin. — An immortal Columbus mult 
die in ignominy and chains. Multitudes who waded 
to the throne of honor through feas of blood, have paid 
the momentary enjoyment with the price of their own. 
Honor feems at beft but a fliadow, and dies with the 
opening day. For a while men of honor are flattered, 
which ufually puffs them up with pride \ and if tJhey 
are able to retain their power, they often become op- 
preffive and cruel, and are hated of all men ; and if 
they lofe their power, their former flatteries and pride 
only ferve to make their lofs the more intollerable. 

Having now examined all the fources of worldly 
happinefs, and found them dry and barren, my way 
was hedged up, and I w r as undetermined what courfc 
to take. I found myfelf in the midft of a wide world, 
with many wants and nothing to fatisfy them \ with 
many trials and no fuitable lemper to meet them ; with 
many fears and nothing to allay them \ with many 
wounds and nothing to heal them ; and with many 
burdens and no one to bear them. Nor was I alone • 



61 

Others were in the fame diftrefs and uttered the fame 
complaints. 

In this (late I often murmured againft God, for cre- 
ating creatures capable of fuch vail enjoymer.ts, and 
denying them all means of happinefs. As muTmurine 
againft God did not alleviate, but rather heightened 
my diftrefs, I ventured on the very confines of atheifm ; 
and attempted to think it more confident to believe 
there was no God, than, that any being of the nature 
and perfections which I had hitherto afcribed to God, 
could create beings only to be miferable. But reflect- 
ing on the order and harmony of the univerfe, and 
that chnnc* had never produced thefe ; or any thing 
either animate or inanimate ; rational or irrational ; 
that chance (if it exifted) could not produce itfelf ; and 
that other things could not be produced without a 
caufe ; it was too much to take fuch a leap into the 
darknefs of chance and atheifm, without at leaft as 
good evidence of the truth of them, ss there was of the 
reverfe. Thefe dreams were therefore fhort, and fol- 
lowed by keen and dillrefling fears : 1 ■ would have been 
any thing rather than a rational creature. 

In the midft of thefe reflections I took up an old 
book, which had long lain by me unread, and met with 
the account of a man, who had been exceilively rich ; 
but was fuddenly {tripped of all his poiTefTions ; — of a 
numerous family of children; deprived of 'his health.; 
and fmitren with one of the moll painful and loathfome 
diieafes \ and to compleat his misfortunes his wife 
turned againft him, and bid him defert his only hope and 
refuge ; and his intimate friends and advifers cenfured 
him, and labored to prove him a wicked man. But 
furrounded and preffed down with thefe troubles, he 
appeared perfectly calm and fubmiflive. This feemed 
almoft incredible, but I could not fay, or prove it was 
not true. I conjectured he might have been a phiUfo- 
phtr % and tried myfelf to he one. But my refolutions 
and philofophy gave me neither patience nor contentment. 
I was unhappy dill. In this frame of mind I was trav- 
elling, and called in the dusk of the evening at a cot- 
fmgc for lodgings. Having obtained leave to flay, alk- 
F 



m 

ett for fome fupper, but was told they had no kind/vf 
proviiions to eat. It was a time of general fcarcity 
and diftrefs among the poor. The old man .was juft 
recovering from a dangerous illnefs. They had no 
one to care or provide for them \ and yet they appeared 
cheerful and happy. When I arofe in the morning 
from my hard and fcanty couch, rny feet were fo fwol- 
len by travelling the day before, I could not put on my 
fhoes. I bought a pair of Indian Jfjoes^ paid for my 
lodging, and the old woman with a great deal of thank- 
fulnefs fpake of the care of God, in providing fomething 
to buy a little bread. Not underftanding the lan- 
guage, I took my leave and departed. Thefe things 
often pa{fed my mind ; and I was half convinced, there 
might be fuch a thing as contentment. Some years af- 
ter, when I had learned the way of true happinefs at the 
fchool of Chrift, I called on them again, and having 
learned die fame language, found out the interefting 
fecret of their cheerfulnefs in poverty. 

Some months after this a letter from a brother who 
lived at a diftance, [and as I fuppofed had been 
as deiftical as myfelf] informed me he had found the 
infufficiency and vanity of earthly enjoyments ; and 
had been led to embrace the gofpel as a fy ft em of truth 3 
happinefs, and falvation •, and ferioufly advifed me to do 
the fame. 

O how it pierced me ! Muft I own the chriftian re- 
ligion true after all ? And be laved by him whofe name 
I have fo often defpifed and blafphemed ? Deifm now 
appeared more doubtful tiian ever, and my fears of fu- 
ture accountability were greatly ftrengthened. I could 
but own, that vice and virtue were empty and unmean- 
ing words, if there were no rewards and punifhments 
in futurity. Becaufe on earth the vicious are often 
profpered, and the virtuous afflicted ; and the votaries 
of vice become the oppreflbrs > and tormentors of the 
virtuous. " Do we not find, in the prefent ftate, the 
higheft degree of goodnefs is, in fome cafes, attended 
with the greateft" afflictions. " So we fee that virtue 
in the present life fs not its own reward, which infer? 
the ncceflity of a future reward in the life to come/'> 



oo 



; * Nor is the permiffion of perfecution or tyranny, 
5y which the belt of mankind always fuffer the molt 
feverely, while wickednefs reigns triumphant, at all 
reconcilable with the goodnefs of the univerfal govern- 
or, upon any other footing but that of a future ftate," 
in which the fufferings of the innocent (hall be rewarded. 
" When an Alexander or a C « far is let loofe upon his 
fellow-creatures, when he pours defolation like a de- 
luge, over one fide of the globe, and plunges one half 
of -the human fpecies into a fea of their own blood, 
what mult be the whole amount of the calamity fund- 
ed by millions, involved in the various woes of war, 
of which the greater number muft be of the tender fex, 
and helplefs age ! What muft be the terror of thefe 
who dread the hour when the mercilefs favage, habitu- 
ated to fcenes of cruelty, will give orders to his hell - 
hounds. to begin the general mafiacre? What the carn- 
age when it is begun ? Men flaughtered in heaps in the 
fbreets and fields ; women ravifhed and murdered be- 
fore their hufband's faces; children dallied againft fea 
walls in the fight of their parents ; cities wrapped in 
flames ; the fhouts of the conquerors* i the groans of the 
dying ; the ghaftly vifages of the dead ; univerfal hor- 
ror, mifery and defolation. All to gain a fpot of ground, 
an ufelefs addition of revenue, or even the vi-fionar* 
fa^isfaction of a founding name, to fwell the pride of a 
wretched worm, who will himfelf quickly fink among 
the heaps his fury has made, himfelf a prey to the uni- 
verfal leveler of mankind. And what is all hi (lory full 
of, but fuch horrid fcenes as thefe ? Has not ambition 
or fuperftition fet mankind, in all ages and nations, in 
arms one againft another, turned this world into a gen- 
eral fhambles, and fattened every foil with flaughtered 
thoufands ?" , 

" The blood thirfty inquifitor, who has grown grey 
in the fervice of the Mother of abominations, who has 
long made it his boaft, that none of her priefts has 
brought fo many victims to her horrid altars as himfelf ; 
the venerable butcher fits on his bench. The helplefs 
innocent is brought bound from his dungeon, where 
i no voice of comfort is heard, no friendly eye glances 



64 

compailion, where damp and ftench, perpetual darknefs 
and horrid filence reign, except when broken by the 
£cho of his groans ; Where months and years have 
been langulfhed out in want, of all that nature requires ; 
an outcaft from family, from friends, from eafe and 
affluence, and a pleafant habitation, from the blefied 
light of the world. He kneels ; he weeps ; he begs 
for pity. He fues for mercy by the love of God, and 
by the bowels of humanity. Already cruelly exercifed 
by torture, nature fhudders at the thought of repeating 
the dreadful fufferings, under which he had almoft funk 
before. He protefts his innocence. He calls heaven 
to witnefs for him ; and implores the divine power to 
touch the flinty heart, which all his cries and tears 
could not move. The unfeeling moniter talks of her- 
efy, and profanation of his curfed fuperftition. His 
furious zeal for prieftly power, and worldly church, 
{tops his ear againft the melting voice of a fellow crea- 
ture proftrate at his feet And the terror neceflary to 
be kept up among the blind votaries, renders cruelty a 
proper inftrument of religious flavery. The dumb ex- 
ecutioners firip him of his- rags ;< — the bloody whip 
and hiding pincers tear the quivering flefh from the 
bones ; — the ropes are extended ; the wheels are driven 
round; — the pullies rife him to the roof; the finews 
crack ; the joints are torn afunder ; the pavement 
fwims in blood ; and the hardened minifterof infernal 
fury fits unmoved. His heart has long been fteeled 
againil compaffion. He liftens to the groans, he views 
the ftrong convulfive pangs, when nature (brinks and 
ftruggles, and agonizing pain rages in every pore. 

He counts the heart-rending (lirieks of a fellow-crea- 
ture in torment, and enjoys his anguifh with the calm- 
nefs of one who views a philofophical entertainment ! 
The wretched victim expires before him. He feels no 
movement but of vexation, at being deprived of hrs 
prey before he had fufficiently glutted his fury. He 
rifes ; no thunder roars ; no lightning blafts him. He 
goes on to fill up the meafure of his wickednefs, he 
lives out his days in luxury ; goes down to the grave 



65 

i th the blood of the innocent; nor does the 
earth caft up his earcafe." 

Can any one think fuch fecnes would be fuffered to 
be acted in a world, at the head of which fits enthron- 
ed in fupreme majefty, a Being of infinite goodneisand 
perfect juftice, who has only to give his word, and fuch 
monfters would be inftantly driven by his thunder to 
the centre ; can any one think that fuch proceedings 
would be fufFered to pafs unpunifhed, if there was 
not a life to come, a day appointed for rewai ding every 
man according to his works ?" 

Thefe and many lifee reflections came home with 
power to my heart. It was difficult to refufe affent j 
and terrible to think of yielding. In this ftate of dif- 
tpefs I laid hold on a box^k called " The Age of Reafoiv 
hoping to find fc&fething' to remove my objections and 
quiet my fears : but was greatly difappointed. It wan 
fo fcurriiousj ignorant and contradictory •, that it rather 
led me to believe, than dou^t the truth of fcripture. 
One conceflion of the author feemed enough to under- 
mine and deftroy his whole fcheme of argument •, he 
confeffed Chrift was a moral man. If fo, he was a 
man of truth •, for lying is one of the mod difgraceful 
breaches of morality. And if he fpake true, he was 
really the Son of God, and what he fpake was divine 
revelation. For he claimed this character to himfelf, 
and to what he fpake. It was therefore certain, the 
author muft either retract the character he had given 
Chrift, call and prove him immoral, or renounce hi? 
bombafl againft the bible, and own it the written word 
of God. After carefully reading it, I laid it by, with 
a refolution once more to read the bible impartially „ 
and with ferious care. When this was done, many ob- 
jections and fuppofed contradictions difappeared. And 
although every thing at firft did not look quite plain : 
yet it gradually grew more clear ; and even at that time 
was led rather to fufpect my own want of accuracy and 
penetration, than the truth and conuftency of the 
writers. 

A fermon I heard about this time againft deifm \ and. 
a fecund letter from my brother, increafed mv convic- 



m 

tion.of the fophiftry of deifm, and of the truth of the- 
gofpel. I had furrounded and fortified myfelf with au 
variety of objections ♦, but now thought it time to look 
over and examine them. That this might be done with 
more fatisfaction to myfelf, 1 cenfidered them one by 
one ; carefully obferving the ftrength of the caufe on 
both fides. When this was done, I could no longer 
make deifm a place of retreat. 

In the mean while I reflected, and reafoned as fol- 
lows. 

From my firft entrance on a deiftical courfe, it had 
been a favorite opinion, that the book of creation was 
every way fufficient to afford men all necefiary know- 
ledge of the Deity, and all other points connected with 
their happinefs, and that the light of reafon was fufficient 5 , 
to enable them to read it underftandingly. 

On carefully examining this fource of argument, 1 
faw no reafon to contradict the apoftle, where he af- 
firms the eternal power and God-head of the Creator are 
dearly feen in the things created \ yet law the neceility 
and utility of an immediate revelation from God. For 
before the gofpel was publifhed, all was doubt and un- 
certainty in the heathen world. The beft and moffc 
enlightened of them were involved in doubts refpecting 
many things, which even they thought necefiary to be 
known, and which the gofpel now reveals. If this 
were the ftate of the moft enlightened, what doubts and 
uncertainty muft have hovered over the minds of the 
vulgar ! And if we have the united judgment of the 
molt enlightened and virtuous heathens, of the impor- 
tance of an immediate revelation from God •, and if that 
book vhich claims to be fuch a revelation, does reveal 
the very fubjects they fo ftrongly wiihed to be aflured 
of, it muft be a ftroug evidence in favor of the utility 
of it, and that it is from God. 

There notions of morality were very dark, confufed, 
contradictory, and inconfiftent. Many of them " cal- 
led evil good, and good evil \ they put darknefs for 
light, and light for darknefs. And what of moral duty 
they did know, they had not power to enforce it. on the- 



67 

flommen people, who in thofe times, were extremely 
ignorant." 

" That all virtue confifted in pleafure ; that it was 
perfectly right for men to gratify every inclination and 
paflion of their fouls and bodies, was the doctrine o£ 
Epicurus and his difciples. And, hence in the opinion 
of thefe moralifts, revenge, felfifhnefs, intemperance, 
and debauchery were no crimes ; for, by indulging, 
themfelves in thefe things, they only gratified their in- 
clinations, and enjoyed the pleafures for which they 
were made," 

Freethinkingj and freeacting libertines may be pleafed 
with fuch a fyftem of morality. Yet no man who 
compares the unhappy ftate of things which exifted 
where thofe doctrines prevailed, with the ftate of thofe 
nations where the gofpel had its influence ; [if he has 
not given himfelf up to brutifh infenfibility,^ but muft 
confefs thofe fyftems falfe \ and the neceffity and utility 
of a revealed fyftem of morality. 

And the doctrines of Zeno the celebrated founder r>f 
the Stoic Phiiofcpby, if examined it will be found little 
better. " They taught," " that a wife man ought nev- 
er to be influenced by favors, nor ever to pardon an of- 
fence ; that it is an argument of weaknefs and folly to- 
be foftened by fentiments of cornpaflion •, and that & 
truly manly character is equally inacceffible to entreat- 
ies and prayers." — But all thefe defects I found fupplied 
by the goipel ; and hence could but acknowledge 
the neceffity and utility of it 

I found that the book of creation did not teach re- 
pentance, or give any aiTurance of pardon on condition I 
did repent, but it was certain repentance was neceflary 
for I had tranfgrefled the law of reafon : [to fay nothing 
of that of the bible! and it was equally certain I could 
not be happy unforgiven. — Nor did the book of creation 
give any knowledge of a Redeemer. And yet an atone- 
ment had been fupported by the practice of all nations 
and ages, in their facrifices. It alfo appeared, one was 
absolutely needed. Suppofe man had, been o^ily placed 
under what deifts term the law of reZfon \ that he was 
under obligation to his lawgiver perfectly to obey ; and 



68 

that lie had tranfgrefied it ; I could not fee, that aaay 
after obedience or repentance on his part, could make 
amends for the tranfgreflion ; or how he could be ab* 
folved and made happy without an atonement ; unlefs 
I entirely renounced the dignity, propriety I ardneceffity 
of the law of reafon The book of creation was equally 
wanting in teaching the whole moral duty of man. 
€< The beft philosophers and moralifts among the hea- 
then, acknowledged their ignorance, in fome points of 
duty. They were not even agreed among thtmfelves, 
what, in many inftances, was virtue and vice. Varro^ 
an undent philofopher, obferves- that among the great 
men of the heathen world, there were not lefs than 
two hundred and eighty opinions concerning that one 
queftion, what was the chief good, or- final happinefs 
of man." Nor was the book of creation lefs defective 
in revealing the whole moral character of God. For 
the wife and penetrating philofophers of Greece and 
Rome, who had profefled thoroughly to read it, made 
Ci Their Jupiter a debauchee ; Venus a proftitute, Juno, 
a fcold ; Hercules, a fwaggerer ; Mars,* a braggadocia ; 
Neptune, a profane, Sea captain ; and Bacchus, a 
drunkard. Thefe are high charges, but they are fup- 
ported by the hiftory of the heathen gods, written by 
Homer, Virgil, and other ancient poets." Hence those 
well known lines of Mr. Pope. 

" Gods partial, changeful \ paJJiorujfe y unjuji, 
Whofe attributes ivere rage> revenge , and lift ; 
Such as the fouls of cowards might receive 9 
And formed like tyrants , tyrants would believe" 

Alfo to fay the beft, the boafted book of creation left 
the doctrine of immortality in a date of very great un- 
certainty. But on examining the bible, I found thefe 
important doctrines were all made fufficiently clear; 
and from hence faw, that whatever might be gained 
from the book of creation, it would not fupercede the 
ufe of a revelation; but fuch a revelation was ufeful and 
aeceffary. 

With me it had alfo been a favorite objection to the 
fruth of the bible, that it reprefeated God as having in 



OS m . 

feme inftantes commanded and patfonized wars, ten- 
quired the juftice of fuch a proceeding; and H what 
innocent women and children, and fmiling infants hatt 
done" to deferve fuch treatment. 

Admitting the bible to be falfe, it was plain that 
wars, famine and peftilence, had taken place under the 
fuperintendance of God ; and confequently he was as 
liable to the charge of injuftice, on the fuppofed truth 
of deifm as on that of Chriftianity. Thefe fame queft- 
ions and arguments might be retorted on them, which 
they oppofe to the gofpeL For if it is really unjuft 
for God to deal thus with his creatures ; it is as unjuft 
if the bible is falfe, as if it is true : u-nlefs they can prove, 
that the making thefe transactions the fubject of hiitory, 
fo reverfed their nature, as to make that wrong, which 
unrecorded would have been juft and right. And if it 
is right for God to take the life of his creatures, it muft 
be equally right for him to to choofe the time and man- 
ner of doing it. But if it is wrong, then he may as 
fitly be charged with injuftice, when men die with dif- 
eafe or old age. They muft therefore deny the prin- 
ciple or renounce the charge brought againft the gofpel ; 
and if they own the principle, they muft alfo own the 
right of God to choofe the time and manner of exe- 
cuting it ; by which they yield the point. 

About this time I read Newton on the prophecies. 
It did much toward, convincing me of their truth. It 
was evident many of the predictions had been fulfilled. 
No one was more conspicuous than that concerning 
the difperfion of the Jews, recorded in the 28th chap- 
ter of Deuteronomy. Thofe too concerning the cities 
of Babylon and Jerufalem, were clear and undeniable. 
I was alfo ftruck with the truth of prophecy,by compar- 
ing thofe of the old teftament, concerning Chrift, with 
their exact accomplifhment in the new. 

As it refpects the firft of thefe prophefieshere named, 
it muft be evident to every impartial enquirer after truth, 
if Mofes had lived in the prefent age, he could not give 
a more exact hiftory of the Jews, than he did in that 
prophecy. When I was formerly convinced by the evi- 
dence which arofe from prophecy, I had joined the 



TO 

afimon of the unbelieving; Potphery, and labored with 
him to believe, that what was called the prediction of 
the event, was not fo, but written after the event took 
place. But this 1 was not then able to prove •, nor had 
any one done it, who had made the infidel affertion. 
If the thing affeytedhad been true,- it certainly admitted 
of proof ; for thofe who wifhed to believe it, would as 
certainly have proved it, had it been in their power., 
But as none of them had done more than to aflert, 
what they had not even attempted to flipport by good 
evidence, I juftly concluded they were destitute of that 
evidence, and consequently now believed the prophe- 
cies pofleffed the character given them by the bible. 

After the molt ferious inveftigation of the fubjeet, I 
could find no method by which it could even be made 
probable, nor yet poffible, to invent and fpread among 
mankind a fet of books, which contained, what they 
claimed to be predictions of future events ; and maks 
thofe among, whom they were fpread,believe, that they 
were predictions, when it was notorious that thofe very 
events had taken place. And when thefe fame books 
alfo, claimed the character of the {landing law of the 
nation-, and affirmed they had all along pofleffed, known, 
and been governed by them ; and appealed to their 
knowledge for the truth of {landing monuments, and 
die obfervance of inilitutions in memory of events ; and 
yet iropofe on their underftanding$, fo as to caufe them 
to be received as genuine and authentic records, when 
they had never feeii or heard of fuch predictions till 
after the events ; had never known and been governed 
by fuch Laws ; and had never fetn fuch monuments, 
or obferved fuch inilitutions. It required imre faith 
to believe all this, than to believe the truth of prophecy •, 
and confequently the truth of the gofpeL As much 
as I had ridiculed miracles, I found myfelf obliged to 
believe a greater miracle than any recorded in the bible, 
if I continued to believe all the above abfurdities, in 
order to reject the truth of prophecy. And as much 
as I had charged Chriftians with credulity, weaknefs 
and ignorance ; it was now evident who had been the 
greatefl votary to credulity. I could by no means con-- 



fcnt to believe *myfelf capable of being lb impofed oi 
as thoufands mult have been if prophecy were not true, 
And it appeared too iymptomatic of a vain and fooliik 
mind, to arrogate more difcernment, than all thole 
who lived at the time and place when thefe things were 
introduced into the world, and could and would have 
detected them had they bem falfe. Nor were there 
any to be found among the whole generation of infidels p 
who were willing to confefs themfelves undifcerning 
enough, to be thus impofed on : and yet they had the 
laughable vanity of pretending an ability to dif cover 
many hundred years afterward, what thoufands of the 
anofl learned and wife could not do, at the very time 
and place when the things tranfpired. 

Thefe are but a fummary of the views and argu- 
ments, which then occupied my mind. They wrought 
conviction, and led me to examine the miracles recor- 
ded in fcripture, which had been treated with as much 
contempt as prophecy. 

It was apparent, many of them 7 were performed in 
publick, before wife and ignorant ; friends and foes ; 
many of whom wifhed and labored to prove them falfe. 
Thsy had penetration enough to have done it, had they 
been fo. But they were never able to do it) otherwife 
they would have charged the impofture on the apoflles, 
and put a itop at once to the fpread of error, inftead 
of threatening, imprifoning, beating, and killing them. 
It is a fure hgn men have nothing better, when they 
lay hold on fuch methods of violence. But had thefe 
miracles been a cheat, they could have had fomething 
better ; and one undeniable evidence that they were 
impoftures, would have outweighed all their infultt 
and rage. But we have not a fingle fentence either 
from facred or profane hiftory, which proves even in 
the moil indirect manner, that thefe miracles were ever 
difcovered to be a fraud. And who can be exculpated 
from the charge of vanity, if he pretends at this time 
and place, to know more of the fubject, than the mul- 
titudes who heard, faw,felt,and enquired for themfelvet ? 
If they bore the infpection of proud and learned philofo- 
ohers, infiduous and jealous pnefts, who were prefent 






12 

\o examine with a jaundiced eye, and with no other de- 
Jign than to prove them falfe ; who {hall have the 
prejumptuous vanity, to pretend to more wifdom than 
ail of them, and pronounce them juggle and impcfture f 
when thoie who were prefent, were obliged to confefs 
a notable work had been done, and to prevent its fur- 
ther influence, forbade the apoftles to (peak any more 
in the name of ChrifL 

Nor is it a trifling evidence in favor of gofpel mira- 
cles, that they were not pretended to be wrought to 
fatisfy the purpofes of private ambition ; or to promote 
an individual and felfifli intereft ; but to eftabliih njyjtem 
of good ivill towards all men ; and many of them exerted 
their benevolence not only on the fouls, but .alio on the 
bodies of men. It is too evident to be denied, that 
Chrift nor his apoftles never gained, or propofed to 
gain to themielves any tempor?l advantage by their 
miracles and preaching. But the reverfe is evident. 
Confequently benevolence muft have been their foun- 
dation. And if theirs are compared with the pretended 
miracles .of others, it will be found not only that the 
latter have been often proved to be frauds ; but that 
they are wholly wanting in the benevolence, which 
give thofe of Mofes, Chrift, and his apoftles the mani- 
feft ftamp of divinity. If what is here faid is therefore 
carefully confidered, and properly traced into all its 
parts, it will deprive deifts of the advantage they have 
unjuftly taken, of attempting to invalidate the miracles 
of fcripture, by oppofing to them the cheats of impaf- 
tors. 

I went on next to examine the qualifications and 
credibility of the gofpel witnefles. After the moft fe- 
rious enquiry the iollowing things were . apparent* 
Their number was fufficient to eftablifh any fact. — 
They could not be knaves, for according to the known 
cuftom of fuch, they neither could nor did propofe to 
themfelves, either the pleafures, riches, or honors of the 
world ; but fat out and continued under the certain ex- 
pectation of the reverfe. — They could not be infane, for 
they reafoned and conducted at all times like men in 
the right ufe of their fenfes. — They could not be fools. 






u 



for they always ipake like men of wifdom; confounded 
and put to lilence philofophers and priefts.— They 
could not be deceived } for they teftified what they had 
feen and heard. And nothing could be produced to 
prove them not as capable of rightly judging from 
objects of fenfe as any other men.-r-It could not be 
faid they were credulous ; for there is much evidence 
of the contrary.— They went forth agateft die power 
of the Jews and Gentiles ', againft confirmed habits ; 
xleep rooted prejudices ; interefted and prevailing cuf- 
toms •, national laws and edicts ; jealous kings and civ- 
il magiitrates*, and a rabble of brutifh men, fet on 
by imerefted prieits and wicked philofophers : yet they 
triumphed over all •, over death and the fear of dying ; 
and with an unexampled patience in all their fufferirigs, 
carried their victorious gofpel into all the world. If 
they were not engaged in the caufe of truth, what rea- 
fon can be given, why a few fliould gain fuch an ex- 
alted triumph over thoufands \ the illiterate triumph over 
the learned \ weaknefs rife fuperior to Jlrengih^ and the 
worft of hypocrites ; the moil raving mad-men i or the 
mod downright fools, fliould neverthelefs difcover more 
pure honefty and integrity, more regularity and calm- 
nefs, or more wifdom and prudence than all other 
men ! 

Their enemies put them to death under various 
pretences ; but they never pretended the dlfcovery of 
fraud and artifice in the religion they propagated. Au- 
thors facred and profane bear a noble testimony to 
honefty,. patience, intrepidity, and zeal. Even a 3 
curing Pliny when addrefling the Roman Empero 
inftructions relative to perfecuting the Chriftians, 
confefled them ftrong in their attachment to Chrift ; hon* 
ejl towards all men ; and regular in their lives •, and, 
that they had fo increafedy that the heathen temples were 
nearly deferred, and fcarcely a victim was brought io* 
facriftce. He did not pretend they were rebellious, or 
immoral ; but the fubftance of the charge was, they 
were Chrijtians. 

Many fuch teftimonies might be collected even from 
enemies, to prove that the firftpropagatoisdf Chriftiaa- 
G 



74 

ity and their immediate fucceflors were well qualifie4 
tjtcftifv die truth. — Ami v. Ifoveryi blc a 

thofe who had hicea let Into all the fecrets of Christiani- 
ty, and afterward became itscnemies, were nev( i 
to tell pf any iraud ; which they might/ and would 
have done, had there been any. 

After having wefchcfl tjic evidences for and againft 
the gofpelj l did not hefitate to fay, it flood eltabliihed 
on M Clear evidence ai any fubject, which was incapa- 
ble of mathematical jjemonftration. The witfiefleq 
• not wanting in number. They appeared fully 
linl :d with their fubject ; and discovered no doubt 
of it. rhey were bold s^nd uniform in their tcfftimonyi 
and have tranfmittcd it down to us with fo many marks 
of truth, and fo well guarded againft fraud, that we 
have no move reafon to doubt it, than we have to doubt 
:ry thing we do not fee and hear. And it is to be 
ferioufly quell ioued, whether there is any other hiltory 
when impartially examined, which will be found to 
offefo fo many marks of truth as the golpcl hiltory. 
I fuch tcttimony is to be rejected, and nothing received 
credible and certain, but what we fee anil hear, there 
cannot be a judicial court in the world ; unlefs the 

Judge can he his own eye and ear witnefs. There can 
vinaritf, unlefs we can fee them fubCcrib* 
ed and Staled* There can be no faith in biftory x unlefs 
we can fee and hear all it relates. Nor can we truji 
v of a wile or friend, beyond our fight and 
ring. If there is any ^ood reafon why this train of 
c\ il (hould not exift, to the entire deftruction of alljrood 
Society, there mult be the fame reafon, why we ihould 
valid the tellimony of the gofpel. If not, 
the world mutt inevitably be in a ftatC of complete atuir- 
very one muit be fufpicious of another ; fufpect 
him a ! and enemy ; unlefs he can fee all he 

thinks and does ; and hear all he fays. 

1; was now too evident to be denied, that I muft 

either be a fceptic or a Chriftian. For if the truth ot 

the gofpel WIS to be rejected for the want of evidence, 

nothing could be certain which depended on moral ev- 

lt lud formerly been my method to a/k 



8 



ifc oi !u' ." But I 

>w that i lt O 

i know 
— Ijy tl 

ime 

I y- 
, every Win 

mmonly | 

caufe •, but inevitably I 
ticifm. For there could b idence ol or 

ma truth produced for the fupport of any prop- 

osition, but mi d and doubted in the 

fame manner, and vri h the >y } 

con ;uit doubt not only of ihe ccrtai: y 

And power oi of all mew. 

i Lad formerly fported with the law of Chriit; as 
weak, unjuft and contradictory. But now faw, what- 
ever the lejiflaturea of Greece and Rome might bo 
of; or floweret pure and equal their laws might have 
n \ they could not exceed, nor 
Chrift ; which enjoined hofpil ftrange 

kindnefs to the poor, honefty, juitice, and equity 
ward all men. Not can it b< m $ that the 

I i war with 

i if we confider, that tnefe < :nimand« 

nfiy.ial and under fbecial circumfLinccs^ and did 

.to the code oi their It law \ that 

they were a i church ; and as fuch 

wer rued to maintain the dignity of the nation : 

if we alfo confider, when Chri ited church and 

ftatCy he repealed the pi / the peace makers^ 

and commanded as much as p'Jfiblc to live in peace with 

all mtn. 

Deifts believe it may be right to go to war ; and 

/c in the doctrine of necejfity ox fate. 

As they deny divine revelation, they fuppofe war to 

be right without one ; and it is incumbent on them to 

prove, that fuch a revelation changes the natt 



76 

the thing, and makes that wrong, which othetwife 
would be right. And while they believe the doctrine 
of fate, they mud own, if it is confiftent with God to de- 
cree war,and by necejjiiy carry that decree into execution ; 
the commanding of war on certain occafions is equally 
confiftent ; unlefs they can prove, that fuch an agency 
in making and executing decrees,has not as near a con- 
nection with the divine character, as the commanding 
of the fame things. As this feems to be impofTible, the 
law of Chrift will therefore ftand unimpeachable in 
fpite of an infidel world. 

Like the fraternity to which I had feme years be- 
longed, I had decried the morality of the bible, and 
lavifhed my encomiums on that of Seneca and fome 
other heathen philofophers. It could not now be de- 
nied, but thefe writers had fome merits considering 
the daiknefs of their difpenfation ; but 1 was now well 
convinced, that for pure morality the bible as much 
exceeded their writings, as the light of the mid- 
day fun exceeds that of a twinkling ftar. Whoever 
impartially reads the 1 2th chapter of the epiftle to the 
Romans, will perceive more pure and genuine morality 
crowded into its narrow compafs, than can be found 
in all the heathen moralifts put together. The whole 
world may be fafely defied, to produce from all the 
Volumes of heathen antiquity, fo many excellent pre- 
cepts of the love of God ; the forgivenefs of injuries % 
good will to enemies \ and a fpirit of univerfal philan- 
throphy. 

For fome years it had been a maxim with me, not 
only that the book of creation was abundantly fufficient 
to reveal the whole character of God ; but, that the 
bible reprefented his character in a very inconfiftent 
light. But now I found it neceffary to alter my opin- 
ion. It was evident, many expreflions relative to his 
character were fpoken in allufton to the ancient ule of 
the hieroglyphics ; and when properly underftood, will 
affeft the mind with a deep fenfe of their beauty and 
jcdnfiftency* Confequently the difficulty had not ex- 
ifted in the abfurdity of the expreflions and figures 
tffed by the infpired writers; but in my ignoiartce •£ 



them. It was alfo plain, that inftead of tliofc having 
a more coniiftent idea of the divine Being, who had 
only itudied the book of creation $ than what was giv- 
en of him in the bible ; that the modem deifts nad 
drawn their more coniiftent notions of God and moral- 
ity chiefly from it. The dark and confuted notions of 
their predeceflbrs had been held and propagated, till 
the gofpel was generally preached, or bible fpread 
• among mankind, and from that time it appeared they 
had improved the letter of their fyftem. r ihis was ev- 
ident not only from the time they began to improve, 
bui from their phrafeology. Confequently it v/as too 
clear to admit of denial, that they were indebted to a 
book which they held in great contempt, for all they 
knew more, than had been taught by the heathen 
world. 

The doSlrlne of necejfity had been the foul of my fyf- 
tem, and only foundation of my hope. But having found 
that wrong actions were more or lefs accompanied with 
guilt, I was led thereby firft to doubt the truth of the 
doctrine, and at laft my guilt contributed much to- 
wards caufmg me to renounce it as indefenfible. It 
was hard to believe, guilt would accompany thofe ac- 
tions, which flow from neceffity. As this was the on- 
ly proper foundation of my deiftical fuperftructure, I 
faw the building mult be deferted if the foundation 
was removed. When all thefe circumftances with 
fome others were ferioufly weighed, I refolved to aban- 
don deifm, and was deeply convinced of the truth of 
Chriftianity. 

But here a new fcene of difficulty opened. 1 found 
myielf furrounded by an eninaring world, foliciting 
aflbciates *, filled with a fear of their difpleafure ; and 
a fhame to own I had been miftaken, though I was now 
convinced, that the only way of wiidom and happinefs 
was the way of the gofpel, which had fo long been dek 
pifed. At times I was in great diftrefs for paft folly, made 
refolutions to reform, but broke them by joining in 
vanity with my companions, and thereby laid the 
foundation for new and more bitter reflections. After 
many fuch refolutions had been made and broken, J 

G 2 



78 

leared to nuke others, left they fhould be treated ixi 
the fume manner. It fometimes appeared likeprefump- 
lion to alk God for mercy ; and fo neglected it, till 
fear and defpair drove me to confefs my fin, and aik 
his grace. 

In the mid ft of thefe dilhculties I thought of a fcheme, 
which exceedingly pleafed me. 1 will propofe form- 
ing a moral focicty 9 and become a member. We will 
regulate ourfelves by the rules of outward morality. 
We will meet and have moral lectures for inftruction, 
and to ftir up our mi ads to liberality to the poor, to 
temperance, honefty and frugality. By thefe means I 
thought to free myfelf from the reproach of being cal- 
led a Chriftian ; and yet practice many Chriftian duties, 
which would anfwer the fame purpofe. Though con- 
science was not perfectly fatisfied, it appeared fo 
much preferable to deifm, (he half confented to the 
phn. 

But I foon found fuch fchemes of morality were but 
a fandy foundation ; they did not change the temper 
of the heart \ or free from impatience in trouble ; an- 
ger and revenge under injuries ; nor even afford 
itrength to fulfill my own prefcribed rules of morality. 
The fcriptures alfo taught, fuch as were afhamed to 
confefs Chrift before men, he would not confefs as his 
before the Father in the day of final judgment. They 
alfo taught, prayers, and forms, and outward morality, 
would not give true happinefs \ and fit the foul for 
heaven, without the principle of ChrilVanity or divine 
love implanted in the heart, fo as to renew its tempers, 
and lay a proper foundation for good works. 

I now refolved to feek for this change, but to keep 
it fecret, trying to believe one might be as good a 
Chriftian, and fay nothing of it, as to be often telling 
it to others. But it was not long before this appeared 
inipoflible. It mult be manifefted either by words or 
actions ; [and ought to be by both] or there would be 
no difference between my preftnt and former charac- 
ter. But it was certain I had no right to lay claim to 
a Chriftian character, without a great difference from 
what I had been. — Tbu u no doubt a true picture of 
maty! 






79 

1 next thought if my aflbciatcs and acquaintance 
would embrace and profefs religion, it would be my 
greateft joy to join them. But to be alone, and fmgu- 
lar, was too much to undertake and endure. Though 
reiblved to die the death of the righteous ; I was half 
determined to put off a preparation for death till a 
more convenient ftafon •, hoping the rime would come, 
when it would not coft me my good name, and draw ou 
me the reproach of others. But the uncertainty and 
fhortnefs of human life •, the confederation that God 
had fa id his Spirit /hou Id not a/ways drive with man : 
and the certainty, fear and dread of a future judgment 
greatly afflicted me. Thus halting between rwo opin- 
ions, I began to enquire whether men might not be fav- 
ed without fuch ftrictnefs of piety in heart and life. 
Thefe enquiries led me to think en univerfalifm, and to 
hope it would anfwer my purpofe. I reafoned thus : 
If this can be made confident with the gofpel, there 
will be no need of that felf-denial, and bearing the 
crofs, which I have before thought ncceflary. — But the 
amufements of life \ and the common foibles of men 
may at leaft be innocently indulged. Chrift having- 
died for all, he has made their falvation unconditionally 
fure. He has fulfilled all law, and fatisfied the penalty 
of all law for them •, fo that they have nothing to do 
with the requirements ; and as little to tear from the 
threatenings. The promifes are all uncond tional •, and 
God will irrefiflibly apply and fulfill them in lus own 
time , feeking will therefore avail nothing. I had ma- 
ny other reafomngs on die fubject , too numerous to 
mention here. — They gave a momentary ^afe to my 
troubled fpirit. But it was not long before my dif- 
trefs fo increafed, as to lead me ferioufly to examine the 
fubject, which drew forth the following reflections and 
conclufion. 

Univerfalifm muft ftand or fall with the doctrine of 
umverjal and irrefiftible decrees That this is the foun- 
dation of the fyftem, is evident from the writings of 
Huntington and other writers of the fame faith. It 
has been already proved, that the bible and fuch a pre- 
deftinatioa \yill i ever unite. Becaufe it makes the 






laws and decrees of God clalh with each other ; aftd re- 
presents him as willing one thing in his commands, 
and the oppofite in his decrees And as this fame doc- 
trine affords the premifes from which the conclufion 
of uni venal falvation is drawn ; the premifes being 
removed, the conclufion mult fail. And as this is the 
rule by which all the fcriptures are explained, which 
are ufed to build up and iupport this fyftem ; fince the 
rule is found falfe, this method of explaining and ap- 
plying fcripture muft fail ; and with it the fyftem it is 
intended to fupport. 

And becaufe Chrift died for all, it will not neceffari- 
ly follow that all muft be laved. For the fcripture 
fpeaks of fome who perifh, for whom Chrift died \ and 
of others who bring on themielves fwift deftruction, 
by denying the Lord who bought them ; and God re- 
ferves the unjuft unto the day of judgment to be pun- 
ifhed ; and that all whofe names are not found w r ritten 
in the Lamb's book of life at the final judgment, are to be 
caft into the lake of fire. Which expreffions of fcrip- 
ture do not appear true on the fuppofition that all muft 
neccJfarUy be faved ; and that there is no future punifh- 
ment. — 2hefe things are f aid of the perfons of men ; not of 
their Jtnful characters, for rhey can agree with no- 
thing but with their perfons, as connected with their 
characters : as it would be abfurd to fuppofe pride, 
unbelief, hatred, malice, revenge, theft, adultery, mur- 
der and other evih, are threatened and punifhed, iri- 
ftead of the perfons who a*e exprefsly meant in the 
threatening. 

It alfo confounds redemption by price with redemp- 
tion by power. All are* redeemed by price, but the 
bible reprefents many abfervants and Jlaves of fin and fa- 
tan, and as captives and prifoners \ which could not be 
true, if there 'were not a difference between redemption 
by price and redemption by power. If there be fuch 
a difference, the prohiifes muft be fulfilled, and the a- 
tonement applied by a power men cannot refift ; or it 
does not neceffarily follow, that all muft be faved be- 
caufe Chrift died for all. 

But the fcriptures do not afford evidence of fuch an 



31 

irreftjhble application. On the contrary they affirm 6x 
fome, that they had rcfifted the Holy Ghoft ; of others^ 
that they had rejected the counfel of God againft them- 
felves ; and of others, that they had done despite to the 
Spirit of grace, and counted the blood of the covenant 
wherewith they had been fanctified an unholy thing. 

The Jews re/tftedtke will of Chrift,and were not gath- 
ered or redeemed ty power > whjMi he would have gather- 
ed or redeemed them* St. Paul exhorts not to grieve 
and quench the fpirit. And of fome he fays their end 
is deftructijn. All theie and many more mud not 
only be deftitute of meaning, but of truth ; if the Holy 
Ghoft cannot be refilled and grieved \ if the counfel 
of God cannot be rejected or the will of Chrift refilled $ 
and if the end of all men will of neceffity be faivation ; 
therefore the atonement is not irrefiftibly applied. 

By violently wrefting the promifes from the con* 
ditlons, not only that which is holy is caft to dogs \ 
but they are made to fpeak a language different from 
the intention of the infpired writers. Only take the 
conditions in connexion with the promifes, and then 
there will be a perfect unifon in the fcripture, though 
the univerfality of the atonement, the drivings of tne 
Spirit, and the invitations of the gofpel are admitted 
as eftablifhed truths. Thefe can be made inconfiftent 
in no other way, than by feparating the promifes from 
the conditions to which the Holy Ghoft has joined 
them ; even though we admit fome men may reject 
the grace of God and perifh. And the conditions fo 
often occur, and are fo clofely joined with the promifes., 
it feems difficult to underftand, how any who believe 
or profefs to believe in the bible, fhould attempt the 
feparation of them. 

They aifo take the prophetic promifes, which were 
defigned to be applied to what may be called the mik 
lenial ftate of the church, and without any warrant apply 
them to all ages And becaufe it is faid, all (hall then 
know the Lord, they infer it is fo in all ages of the 
world ; whereas many inconteftible facts prove the 
reverfe. They are much indebted to this clafs of fcrip- 
turss for their fupport 3 but kt them be properly urt- 



m 

tierftood and applied, and they will afford nothing fi<- 
vorable to the fcheme. 

When I came to look over the argument, which 
faid, Chrift had fujfered the penalty, and fulfilled all laio 
for men, fo that they had nothing to do with eithef, 
it feemed to be big with the following adfurdities. 

It confounds the Adamic with the Mediator's law. 
The Adamic had no Mediator, nor did it admit of, or 
require faith and repentance , but the Mediator's does 
both.— If what Huntington affirms of eternal damnation 
is true, Chrift is now in hell,— When men are com- 
manded to repent , believe, for fake fin, if it does not in 
fact, [as Huntington afferts] mean it as a duty to men \ 
but that Chrift is to do all this £ it represents him 
as an impenitent, unbelieving finner, and as repenting 
and believing in himfelf for the falvation of others. 
And when men are threatened with any kind of pun- 
ifhment, it me&ns alfo that the punifhment fhall be 
inflicted on Chrift, and not on thofe who are threaten- 
ed. TSee Huntington's works.! 

I found it alfo argued, if fome men refill the will 
of God, in order to do it, they muft have more power 
than God. It was therefore inferred, that none could 
or did refift his will, but perfectly did it in all things* 
To which I found it difficult to concede without a fat* 
isfactory anfwer to the following queries and argu* 
ments. 

Are we not to believe, when God gave his law he 
willed obedience to it ? has not that law been tranf- 
greffed ? Is not a tranfgreflion of that law a refiftance 
of the will of God, which tvilkd obedience to it ? It 
feemed thefe queftions muft be anfwered in the affir- 
mative \ or we muft believe that God had a total in- 
difference refpecting obedience to his law, or that he 
willed the tranfgreflion of it. To anfwer them in the 
affirmative is refigning the point in difpute. To fay 
he was indifferent^ is to make him folemnly trifle with 
his creatures, by a great fliew of threatened terror and 
promiied goodnefs *, and alfo to contradict the whole 
tenor of the bible. To fay he ivilted the tranfgreflion 
eifi it, is to caft the blackeit odium on the divine £sm~ 



83 

acter-, and is the fame, as to fay, when he command* 
repentance, faith, and love, he wills at the fame time, 
that we ihould tranfgrefs thofe commands, by continu- 
ing in a ftate of impenitence, unbelief, and hatred tq 
all that is good : and when he commands us not to Ileal, 
murder, and commit adultery, he does not intend what 
he commands, but wills we {hould do all he forbids, 
Etloreover, Chrift declare4 they refilled his will ; it will 
therefore feem, that the conclufion is inevitable, — meu 
can and do rejist the will of God. 

Nor will it follow from this conclufion, that meu 
have more power than God. We have only to fup- 
pofe •> God attaches as much power to the exercife of 
his will, as is neceflary for the accomplijfhment of his 
defign. And as he governs men as rational creatures .and 
not as machines j he exercifes his will toward, them in % 
way confident with his moral government ; hence they 
3re capable of refilling it, ^ncl of becoming rebellious 
fubjects. And by thus unnectJTarily refilling the will 
and mercy of God, they become criminal and deferving 
of punilhment. Were it not fo, they could neither be 
criminal, nor feel guilt. And if there is no criminality* 
there can be no need, of a Saviour, or repentance and 
faving faith ; confequendy the book which declares 
thefc necefiary is falfe, and infidelity mult be true. 

I obferved alio, that the apoftles and other minifters 
of Chrift had been, and were bieft in reforming the 
hearts and lives of men. But I had never known or 
heard an inftance of the kind by the propagators of this 
doctrine. Our Lord had faid, by their fruits ye fhall 
know them. I did not fay they were not minifters of 
Chrift ; but only alked, if they are, where are their 
fruits } 

Thefe considerations induced me to abandon the 
thoughts of venturing my foul on this fcheme. But as 
loctrine of hell-redemption admitted the conditioa- 
^•ity of the promiler •, and a limited future punifh- 
menr, I had a faint hope, that by examination I ihould 
ftnd it true ; and by living pretty moral my punimment 
would be a mere trifle^ and (hould thereby efcape the 

ivy crofr and reproach of being a downright holf 



e4 

Relieve?. Accordingly I next fet myfelf to work, to 
build a hiding place in this doctrine. 

I argued that Chrift had died for all ; that punifh- 
mer,t is intended to reform the fubject ; that the terms 
ufcd to exprefs the duration of future punifnment are 
ufed In a limited fenfe ; and there are many fcriptures, 
which feem to declare for a reft oration from hell* 
Thefe and feveral other points were enlarged upon ia 
my meditations and arguments. My fears were fome- 
what quieted ; and I ftrongly wifhed it might anfwer 
my purpofe. But as ligtt and truth ftill purfued me, 
and kept up within a tender fenfibility of the impor- 
tance of building my hope of heaven on a good foun- 
dation y and of having it like an anchor to the foul ; I 
was led to the following obfervations. 

I obferved many who had long profefled a ftrong 
ettablifhment in the faith of cachjyftem of utiiverfaltfm j 
who renounced it on their dying beds, as unable to 
fupport them in the laft great conflict. And thofe 
who had been in the belief of it, and were afterwards 
brought to the experience of grace, generally renounc- 
ed it, as they did their fins : nor had I known an in- 
fiance, in which any perfon by the experience of relig- 
ion had been brought into the belief of either fyftem. 
It was alfo obvious, that thofe warm in their firft love 
did not believe it ; and did not till they had declined 
in Spirit; and after embracing it generally declined 
in duty. Many after renouncing it, told me they 
had never enjoyed real eafe of confcience in the belief 
.of k 5 and the moft they could fay, they wished it 
might be true. Thefe circumftances confiderably 
affected my mind, and made me very fufpicious that 
it would net do, to venture my foul on either fcheme. 
But before I abandoned it altogether, I took a view of 
the fcriptures, refpecting the doctrine of a redemption 
from hell. 

In order to fupport the doctrine of hell-redemption 9 
it feemed needful to prove hell a ftate of second proba- 
tion. Mr. W. has argued aa if it were fo, but has 
never proved it. This was the only nectftary thing 
tQ be proved for the eftabiiihment of his fyftem 9 and 



85 

Miad like to have laid, it is the only thing he has left 
unproved. It appeared there was nothing in fcripture 
to prove it ftich a itate ; and much to oppofe and dis- 
prove it. It cannot be imagined that a ftate without 
hope ; a ftate of darkness without light ', without ntetcy \ 
mid a ftate of unmixed wrath, can be a ftate of trial for 
heavenly rewards : and yet the bible reprefents this 
to be the ftate of the finally impenitent. Nor can it 
be true tcrfay, thofe are on a ftate of trial for rewards, 
to whom repentance is impoffible, and for whom there is 
no pardon or facrifice for ftn\ and yet the bible reprefents 
this to be the ftate of fome men. Nor is it true to 
fay, all punifomcnt is deftgned to reform the J abject, and, 
from hence to conclude, that the punifhment of hell 
is inflicted with this defign. The punhTmie.-it of the 
antediluvians, Sodomites, and others could not reform 
them. Neither *can the hanging a murderer reform 
him ; unlefs he is reformed while at the rope's end. 

It is well known, that the words which we tranflat€ 
everlafting, &c. are the ftrongeft and richeft words in 
the Hebrew and Greek languages to exprefs endlefs 
duration. They are applied to exprefs the duration of 
God's exiftence -, and of the happinefs of the righteous ; 
and muft in thefe cafes mean endlefs ; unlefs the ex- 
iftence of God and the happinefs of faints are of a 
limited duration. St. Luke fpeaking of the kingdom 
fcf Chrift, (not his mediatoral kingdom) calls it endle/s ; 
and Peter fpeaking of the fame kingdom calls it ever- 
tofling. It is therefore evident, that the impired wri- 
ters underftcod the native and proper use of the word 
to be endlefs. 

It is inconteftible, that this as well as other words* 
may have both its proper and borrowed ufe. 1 believe 
it will be found, that when the word is applied to 
the punifhment of the wicked, it is not ufed in a bor- 
rowed, but in a proper fenfe ; and coqfequentfy rnufi 
mean endlefs. To prove this, let it be noticed, the 
word is ufed in the fame verie to fix the duration of 
happinefs ; and muft there be underftood in ih prober 
ie ; and I know of no icriptural argument, which 
will authorize us to fay, it is ufed in different and opphftt 
H 



aG 






fenfes in the fame verfe : If not, it mud be endlefs as 
applied to punlfhment. 

When 1 had looked over ihe fcriptures, which I had 
confidered as favoring this fentiment •, it was apparent, 
that many of them only related to earthly afflictions and 
captivities ; and a providential deliverance from them : 
particularly 16th of Ezekiel. And others were figur- 
ative expreffions, denoting their fpiritually captive or 
fallen ftate ; and deliverance by the gofpel.— Nor could 
I fee, how Chrift could fulfill his promife to the penitent 
thief, and yet go to hell and preach to the damned ; or 
how the ftate of the damned could be hopelefs,without 
any light; and judgment without mercy; if he had 
been there, and aflured them of redemption : and even 
admitting he had, it could have beea of no avail to 
thofe, for whom there was no repentance or pardon. 

But there is no need to defcend into particulars ; 
if hell is not a fecund ftate of probation, it will appear 
(faid I) there is no redemption from it. Efpecially if 
it is noticed, that at the day of judgment Chrift is to 
give up the mediatoral kingdom^ and at the fame time all 
whofe names are not found written in the Lamb's book 
of life, will be caft into the lake of fire : Confequently 
if they are faved afterwards, it mult be without a 
Mediator. 

Having canvafled thefe fources of argument, I could 
jiot think of refting in them ; but was more than ever 
convinced of the importance, of giving diligence to make 
my calling and eleclwn fure. In this frame of mind I 
went to publick worfhip ; and was amazed, convicted, 
afhamed and diftrefled, when the preacher told me the 
thoughts of my heart, the words of my mouth, and the 
actions of my life. In my way home I had to pafs 
through a folitary wood of fome length, it was fuitable 
for reflection, and led to a retrofpect of my paft life ; 
to a refolution by grace to break off my fin ; and to 
once more petition for God to call a look of mercy on 
me, pardon my folly, and relu ve my diftrefs. The 
guilt and anguifh of my bleeding and wounded fpirit 
became intolerable. The fins of my whole life lay 
he^vy upon me. It was painful to leflect on my pro- 



87 

ity and inattention to religion; but was moil of ill 
diftrefled with a fenfe of the paft enmity of my heart 

iinlt God ; and for having denied the Lord who 
bought me with his blood. A difcovery of mifpent 
time, mifimproved 'privileges, and the wilfully flighting 
the offers of irtfinite love, drew forth tears of anguifh 
and forrow. For fome days I had a mixture of defpair 
and hope ; of hardnefs and ftupidity ; and a feeling, 
melting,tendernefs of heart. At times my fins appear- 
ed too great and numerous to be forgiven \ and I was fo 
afflicted with a hard heart, and had >o little humility 
and forrow for fin j that I confidered it, at times, an 
almoft certain indication of being caft of forever. 
Thcfe were fucceeded by fhort in ten ab of hope jf whi 
kept me from finking in utter defpair. 

The next Lord's day I let my companions know 
my intention of feeking the pearl of great price. They 
held out the finger of fcorn and derifion ; but God 
ftrengthened me by his grace, to be fteadfaft in the 
refolution. After returning from meeting burdened 
and foirowful in fpirit, I retired to a folitary grove for 
reflection and prayer ; and feemingly refolved to weep 
my life away, unless I could find relief. — It was plain, 
God would have been juft to have caft me off forever 5 
and to have denied me all mercy. His goodnefs alone 
had fpared me — disclaimed felf-merit, and expectation 
of making the lead atonement for paft offences — un- 
worthy, helplefs, wretched, miferabk, blind and naked 
was my character. God gave me a deep mourning 
for fin \ and my very foul overflowed with forrow and 
confeffion. My hope of pardon and plea for merry 
were grounded on the merit of the great Redce; • 
Mercy,was all my cry — I give myfelf away— take me for 
thine own, was the language of my fin-lick foul. Whtle 
yet a great way off the Father of mercies law and met 
me — changed my condition *, and bled me with a calm 
repofe. He brought me up out of the horrible pit and 
the miry clay, fet my feet on a rock, eftabliihed my 
goings and put a new fon^ in my mouth even praife 
?o God — I could fing with the Pfalmift, " As far as 
eaft is from the weft, fo far hath he feparated nfy 



88 

fin&*from me. The temper of my heart was renewed % 
the objects of my affection changed, and I defireu to 
live and die in the precious caufe of Chrift. The law 
of God appeared holy, juftand good •, and the promifes 
beautiful and lovely. Sin looked odious and hateful ; 
und kolinefs defirable and .excellent. The duties of 
religion delightful and pleafant \ and the plcafures of 
fin taftelefs and infipid. 

It appeared to me, there was a fulnefs in Chrift ; 
that all men were invited by his fpirit and gofpel m y 
and if they pe^fhed, it muft be for rejettmg offered 
mercy. The importance of watchfulnefs and prayer 
was deeply engraven on my heart ; and of (landing 
fa ft in the liberty wherewith Chrift had made me free j 
and of being faithful until death, that I might re- 
ceive the crown of life. An immortal third for holi- 
nefs qr a delire to love God with all my heart, was 
the prevailing bias of the mind. My prayer was in 
the language of the good Dr. Watts. " Nor let my 
>heart> rny hands, my head, offend againfl my God.* 
And I was firmly perfuaded, God would not inflame 
the heart with fuch defires, unlefs he was walling to 
grant the accomplishment of them. 

But the temptations of Satan foon difturbed my 
peace. He forety diftreffed me with the fear of being 
deceived, and of ha zing taken up (hort of Chriftian 
-experience : But could ibon fay with thePfalmi.il, "O 
magnify the Lor! with me, and let \is exalt his name 
together. J fought the Lord, and he heard me, and 
delivered me from all my fears. This poor man cried, 
and the Lord heard him, and faved hirn out of all his 
troubles." 

For fame time my exercifes were various.— I indeed 
found a great difference of temper, compared with the 
paft ; and that the trials of a Chriftian are more pleaf- 
ant, than the deceitful and finful pleafures of an unbe- 
liever. But did not find that depth of piety, and that 
deep, pure and fettled (late of holinefs, which was 
needful to keep the foul calm and even, furrounded as 
I was with the various trials of life. I alfo obferved 
this to be the ftate with moft other believers Thefe 



89 

diTcoveries led me to enquire the caufc, and whethe* 
the gofpel did not provide a Sufficient remedy. In 
thele enquiries it occurred to my mind, that it was 
written — " Be content with fuch things as ye have." 
«' Oodlinefs with contentment is great gain." " I have 
learned, in whatibever ftate I am in therewith to bs 
-content." Was this the privilege of Paul only ? Nay, 
God has faid he ivill withhold m good from thofe whe 
<walk uprightly. And it was a good thing to have gof- 
pel contentment deeply wrought in the foul. The path 
where this temper is to be enjoyed, is rhe only way 
of happiness. And the reafon why fo few are htppy, 
is becaufe they do not walk in the road, heaven has 
marked oat for happinefs. Moft of the evils of human 
life are fancied ; and the reft are made painful by an 
improper or dlfccnieiitcd temper of mind. 

Let us therefore enquire, whether there is not fame- 
thing in the nature of coiitentment which if really en- 
joyed, will fmooth the path of life, convert afflictions 
into bleffings, and afford a degree of human happinefs, 
as a foretafte and delightful prefage of confummatc 
blils ! 

It is to be feared, much more is faid oh contentment, 
than it experienced or properly underftood. And it is 
equally to be feared, a ftupid prefumption often pafles 
for this excellent temper. And we havV reafon to be- 
lieve, many do not obtain it for the want of proper 
inftruction ; and others are likely lo be forever difap- 
pointed, becaufe -they feek for it in a wrong manner 
and in wrong objects. Many try to fubftitute -zjlcicai 
apathy for contentment ; which not a little refembles 
an attempt, to change a human fenfative being into a 
block of marble. Surrounded and perplexed by thefe. 
difficulties, very few feern to arrive at the pofleffion of 
this happifying temper; and (till fewer poffefs it in 
that degree, which the gofpel makes their privilege. It 
may be of importance therefore, to take a fcriptural 
and experimental view of the fubject. For which pur- 
poie let us here enter upon a description of Chriftian 
contentment 

In a gofpel fenfe the word fignifies, being fatislied 
H 2 



90 

and eafy with the allotments of divine providence, &&* 
dcx* an affurance that they are all at the difpofal of in- 
finite wifdom and goodnefs. It ieems to unite in itfelf 
patience, fubmiflion, and refignation. Patience cheer- 
fully endures affliction without murmuring , refigna- 
tion gives up the reins of government into the hands 
of the infinite difpofer of events *, fubmiflion is obedient 
to all the difpenfations of the divine government, and 
fays Cf thy will be done," in profperity and adverfity. — 
It is a calm, even, eafy temper of mind, not only under 
provocations and infults, but under the flatteries and 
carrefles of the world. It originates in the love of God 
ihed abroad in the heart, by the Holy Ghoft given un- 
to believers. Though born of love, yet it feeds and 
llrengthens all the evangelical tempers, begotten in the 
heart by regenerating grace. It is a medium temper, 
between an extreme and unbelieving anxiety; and a 
jrefumptuous, ftoical ftupidity. It is neither loft to 
refined fenfibility \ nor yet does it degenerate into fear 
and diftruft of the divine economy. It neither expects 
divine providence to beftow its bleflings without a 
proper ufe of means ; nor yet, that the ufe of means 
will bring the bleflings needed,unlefs they are fucceed- 
ed and profpered by the unmerited goodnefs of divine 
providence. From this general defiinition the follow- 
ing conclufiom will naturally flow. 

Chriftian contentment is perfectly confident with 
the mod active performance of duty. 

There are feveral branches of chriftian duty. We 
are to love God with all the heart: i. e. God is the 
fupreme object of love ; and all other beings or things 
(which are to be loved,) (hould be loved in reference 
to him. This love is to be exprefled by attention to, 
and efteem for his word, ordinances, prayer, and all 
pther commanded acts of worlhip. 

We are to love our neighbor as ourfelves : i. e. by 
iiippofing ourftlves in the circumftance of our neighbor ; 
and our neighbor in our own, then afk how we would 
"VKifh to be treated by him in fuch a change of cir- 
cumftances ; and when the matter is thus impartially 
determined, do the fame to him. 



91 

Duty to ourfelves is two-fold ; that which relates to 
the body, and, that which relates to the foul. To both 

of which we are to pay a ilrict attention. Idleiiefs 

can no more confift with contentment, than with that 
unbelieving anxiety, which keeps out of fight the prov- 
idential care of God, and is always faying ^ uvW jhall 
1 eat and what ft all 1 drink and wherewithal Jhall 1 be 
clothed ? It therefore becomes the moft devoted Chrift- 
ian, to provide things honeit in the fight of all men, 
by purfuing fome lawful employment. All proper 
means are to be ufed, and fo uie , as not to interfere with 
the more immediate duties of our holy religion. Time 
muft be rightly divided, and every duty have its proper 
place. When one duty is made to hinder another, it 
ceafes to be a duty. He who prays in fecret whe: he 
fliould be at the publick worfhip of God, fins a-^ainft, 
and injures his own foul. He who reads the bible, or 
takes up his time with any other religious duiy, when 
he mould be laboring for the fupport ot himfeif and 
family, commits a great evil. Or he who fpends his 
time in worldly purfuits, when he ihouid be in lecret. 
family, or publick worfhip, cuts himfeif off from gof- 
pel bleflings by tranfgrefiing the order of God. In 
iuch a divifion and appropriation of our time, we are 
to be ardent in deiire, warm in affection ; or of a ileady 
and even temper ; according to the nature of the duty 
in which we are engaged. And all thefe are confident 
with the pureft contentment. 

Of the truth of tins propofitlon there can be no 
doubt, efpecially if we confider the fcriptures afford 
many precepts and examples for its fupport. It is 
needlefs, and would be ali^oft endlefs to tranfenbe the 
paflages, which declare and urge thefe duties. It 
would not be transcribing a few verfes or chapters 
only ; but almoft the entire bible. 

The examples of obedience let us by prophets and 
apoftles, give light and energy to the fubject^ and 
ferve to convince us, that contentment is confident 
with the moft active obedience. If it were not fo, 
thefe men who knew the will of God by infpiration, 
and who were thcmfelves bright examples of content* 



m 



v a*ient, never would have been fo fervent and a&ive in 
thefe duties. Nor would the fcriptures have fo often 
commended- them-, cr even fpoken in fuch terms of 
commendation, in describing their ftate at the final 
judgment. Nor dare we even believe, God would have fo 
often and folemnly commanded them, and fo feverely 
threatened the difobedient s or made fuch glorious 
promifes to the obedient. And to contradict the pro- 
pofition, is to fay, that prophets and apofties by their 
zeal and activity in the caufe of God, difcovered thcm- 
felves to be a fet of <wreftlefs and difcontented men \ that 
they acted again ft the fpirit of infpiration they were 
favored with •, that all their commendations in fcrip- 
iure arc falie ; that their predicted commendation which 
is to be fulfilled at the final judgment, is a deceitful 
reprefen ration ; and that all the commands, threaten- 
ings, and promifes of God on the fubject of obedience, 
are a mara farce and bug-bear. As no one who believes 
the truth of the bible, will be fool- hardy enough to fay 
this, (which an infidei would blufh to fpeak,) the pro- 
position muil remain undeniable. 

But when we have actively done the will of God, 
it is one or the moft excellent properties of content- 
ment, calmly to leave the event with him ; with an 
afliirance that lie will caufe all things to work togeth- 
er for good to them who love him ; and without any 
diftruft, or anxiety to know, whether the event will 
be profperous or advcrfe. If we are ever fo active in 
the outward performance of duty, and yet are not 
willing to leave the event with God, we have no part 
of real contentment. We muft suffer, as well as do 
the will of God. If we a'K in affliction, and ufe all 
proper means of deliverance, and yet are not delivered ; 
there can be no juit caufe of impatience and unbelief — 
God is wile and good. Or if we can make no difcov- 
ery of the end and defign of the affliction, there can 
be no juft caufe for murmuring •, for God not only 
defigns the affliction itfelf for our good, but the dark- 
m fs alfo, which veils its final iffue. Under thefe views, 
the language of contentment is, x Leave it, leave it all 
with him," — it is Melt with a fpiritual eye> which fees 






93 

the hand of a juft, wife and merciful God, in all dt£- 
penfations ; it fees that wifdom, power and goodnefs* 
are combined for the falvation of his people*; and. 
that; wc have no reafoa to fufpect the care and fatherly 
concern of God, though he may feem to tarry long 5 
or even deny fome things we afk. Let us then unite 
wrcftling againft principalities and powers ; fighting 
the good fight of faith ; running with patience the 
Christian race ; with refting on the promifes of God 5 
snd quietly believing God will do all things well, and 
w.e fhall have both parts or the whole of contentment. 

Contentment alfo is confident with the mod re- 
fined fenfibility of f ^ul ; and with the pureft fentiments, 
and acts of friendfhip. It does aior eradicate our paf- 
f;oas, but fanctifies and directs them to their proper 
objects. It is congenial with contentment, to do all 
poflible good to the fouls and bodies of men. To weep 
with thofe who weep, and rejoice with thofe who re- 
joice. To drop the tear of affection, over our afflicted, 
dying, or departed friends ; to ufe our utmoft exertions 
for the relief ot the diftreffed ; and manifeft an affec- 
tionate concern for their profperity and welfare. 

But in all thefe things contentment admits of no 
murmuring againft God ; no undue confidence in the 
ufe of means ; or a fpirit of diftruft, that God will 
not do all things well. And here lies the difference 
tetween the pajjionate exercifes of a Chriftian and thofe 
of an unbeliever. The one is humble and grateful in 
profperity; the other proud and unmindful of his 
gracious Benefactor. The one weeps with calmnels 
and fubm i flion \ the other with murmuring and difcon- 
tent. The paffions of believers are under the control 
of grace in their weeping and fympathy ; but thofe of 
unbelievers are under the control of nature. 

When the chdd of ting David was lick, and ready 
to take its final leave of the world ; he proftrates him- 
felf before Jehovah, he intercedes for its life with fail- 
ing *, and foews all the fympathetic affection of a tender 
and afflicted father. He no fooner knew the will of 
God to be the death of the child, than he gave every 
.poifible mark, that all his affectionate ftruggles had 



been tempered with holy fubmijjian. He rifes from the 
earth, lays afide the garments of diitrefs and parental 
mourning ; enters the houfe of God, and with cheerful 
reverence pays him divine honours ; and then returns 
to his own houfe, and gratefully receives that fuften- 
ance, which he before judged inconfiftent with a date 
of fubmiflive mourning and interceiTion. 

When holy Job heard the fad and fucceffive tidings 
of the deftruction of property, and the lofs of children ; 
and was himfelf fmitten with a loathfome difeafe, and 
the deeped bodily didrefs ; and when to crown bfe 
fufferings, his wife called upon him to defert and curie 
God, his only hope and refuge •, he {hews himfelf 
capable of the finefl feelings of friendihip, when ac- 
cording to the cuftom of the times, he put on fackcloth 
as a badge of deep diftrefs ; and fat in a dies as a ftrong 
token of his forrow, humiliation and anguifh. But, 
as if to put the matter beyond all doubt, that content- 
ment is confident with the moft refined feelings of 
friendly grief; he declares in vindication of the dinne 
conduce, and to exprefs his own cheerful acquiefcence 
in it, God has given and rightfully taken away y and 
pratfed be his name ! 

Jeremiah is a prophet of God* He is filled with 
the fpirit of a man of God. He has his eye fixed on 
immortality. He is patient under all the infults of his 
unbelieving countrymen. But when he views their 
apoftacy from God, and the unhappy conlequences 
which were likely to follow, he breaks forth in all the 
drains of fubmiffiive grief, and even wifhes his head 
were waters, and eyes a fountain of tears, that he might 
weep day and night for the unhappy fate of his people. 

St. Paul had learned in whatever date he was in 
therewith to be content. And yet he commands to 
weep with thofe who weep ; to rejoice with thofe who 
rejoice ; and to bear each other's burdens. And con- 
cerning himfelf he declares on a certain occaiion he 
greatly rejoiced ; and on the account of the unbelieving 
J ews he had great heavinefs and continual forrow of 
heart ; and to the Philipians he even mingles tears 
with his writing ; as if he intended, both by pre 



95 

and example to make it fully appear, that all the I 
pathetic affections, and kind offices of friendfhip, werd 
perfectly confident wich contentment. 

We have no room to doubt, but our Lord pollened 
contentment in the htgheft degree. And yet in him 
we have a clear proof, that it may dwell in the fame 
heart with the moft refined feelings of affection and 
friendfhip. He wept at the grave of Lazunis. When 
he beheld Jerufalem he wept over it, and faid, hadft 
thou known the things which belong to thy peace ; but 
now they are hid from thine eyes. — O jerufalem, Je- 
rufalem, thou that killed the prophets and fton- 
eft them who were fent unto thee ; how oft would I 
have gathered thee, — but thou wouldft not ! ! 

Let us then chufe the middle way, between indolent 
inactivity, and unbelieving anxiety ; repining forrow, 
and ftupid infenfibility, and we mall have that way of 
happinefs, which the gofpel points out for the benefit 
of the fons and daughters of degenerate Adam. 

From this view of the fubject it will appear, that 
the indolence of temper which often paries for content- 
ment, no more deferves the name, than a block of 
marble deferves to be called a fympathetic friend. 
Were fuch characters to be fully known, it would be 
found, that fome of them are too ftupid to feel, and 
others too lazy to act. And to conceal their real char- 
acter, they lay an unlawful claim to contentment. 
Under pretence that prayer and activity in other duties 
are dictating God, they pretend to fo large a fhare of 
contentment as carelefsly to neglect them all. If this 
indeed ! deferves the name of contentment, they have 
an uncommon fhare of it ! ! They are contented habitu- 
ally to break every command in the bible : or at leafl 
to neglect every duty. They are contented to let their 
fellow men fuller and die ; without the lead afliftance 
Sympathy. But it is happy for men, that the 
temper of the gofpel is a very different thing, — Having 
taken a fhort view of contentment, I am now led to 
enquire, whether the gofpel makes this happy attain- 
ment the privilege of a few only; or whether the 
door of hope is not opened for all men. 



' 



/ 96 

No man can be happy without contentment ; arid? 
££ It is impoffible for fome men to be contented, it is 
impoffible for fome men to be happy. This truth is 
fo plain, that no formal procefs of argument can make 
k plainer. There are but two ways, in which the door 
of contentment can be fhut againft any man. The one 
Is, the refuting the offers of grace and the means of 
obtaining it ; and the other, a judicial fentence paffed 
by Gcd on thofe, who through ihe day of their gracious 
vifitatiou reject and defpife the mercy of God, by 
which they are cut off from the means and the attain- 
ment Such a fentence is fometimes paffeci white the 
fubjects of it yet inhabit the earth \ and with others 
the day of grace continues while life continues. When 
any have fo iiViWzA, as that God puts a period to their 
day of grace, he is repre Tented as giving them eyes that 
they cannot fee \ ears that they cannot hear, and hearts 
not to underftand, left they fhould be converted, and 
healed. He is alfo laid to give them up to ftrong de- 
lufions to believe a lie, and be damned. But the feri- 
ous enquirers after truth will find by fearching the 
fcriptures, that this fentence is never represented as 
being paffed on the fubjects of it, until they had by a 
long or very aggravated courfe of rebellion fitted them- 
felves for it, and rendered it juft. It therefore remains 
a truth, that God dots not unconditionally hedge up 
the way of contentment againft any of his rational 
creatures ; but through Chrift the way is open to all 
men. And as if he defignedjto put ii beyond the poffi- 
bility of being doubted, he declares he tabs no pltafurt 
in the death of the wicked, but thai he would turn and live*— 
2 urn ye, turn ye, why will ye die ? And he wil s all to come 
to repentance and be faved. 

That a full provifion is made in the gofpel, cannot 
be doubted if we keep in mind, Chrift died for all ; is 
the propitiation for the fins cf the whole world ; and that 
through the merit of his death the lat guage of the 
gofpel is, " Look unto me and be ye faved all ye ends 
of eardi." " The Spirit and the bride lay come — 
whofoever will let him take the water of life freely." 
(thrift is the TRUE light, which light eth every man \ hu 



97 

.Spirit reproves the world \ and bis SAVING grace bat 
appeared to all men. 

But why (hould a God cf unimpeached veracity, 

fwear by himfelf and repeat the declaration, that he 

takes no pkafure in the death y but in the life of the 

/inner, or why {hould he give his Son to die for all, 

and make the invitations of the gofpel and the ftrivings 

of the Spirit univerfal, if the way of contentment is 

not open to all men ? If we are to have any confidence 

in the veracity and rectitude of Jehovah; if any in 

the gracious defigns of God in the gift of his Son ; if 

in the invitations of the gofpel, or the voice of the 

• Ghoft •, we mull conclude, that no child of man 

iconditionally fhut out from the privilege and poffi- 

r of attaining contentment. 

The fcriptures make murmuring and difcontent to 
be criminal ; but if God never put the remedy within 
our reach, where can be the criminality ? Can it be 
criminal not to obtain that which was never in out 
power? Do not the fons and : daughters of difcontent 
feel guilty for their murmuring and want of fubmiffion ? 
If lo, they carry in their own confidences a daily and 
ftrong proof,that contentment is their gracious privilege, 
and that they only are in the fault for not enjoying it. 

But let it be well confidered before we proceed, that 
Ged has fovereignly appointed the way, in which the 
bkfling is to be received and enjoyed. It will only 
adc to our mifery to expect it in any other way ; or to 
murmur againfl Godforhiseftablifiied method. A clear 
proof we have of thisan Paul's defcription of the fpirit 
and oractice of the Jews, in the Jitter part of the yth 
chapter of the epiitle to the Romans. They had not 
attained the bleffings of the gofpel, beca.ufe they oppo- 
sed the method of God, and fet up one of their own, 
.And it is to be feared, this fame thing hinders the 
pharifees and many unbelievers of the pre.fent day. 
Their being deftitute of it does not prove God it unwill- 
ing they ihould poflefs it ; but, that they unneceffarily re* 
fufe to have it on the terms of the gclpel. This perhaps 
many may fee when it is too late. And what muft 
be their painful ^tioas, when they fee the waf 



98 

ef happinefs (hut againft them, as a punimmetit 
for the folly of refufing to walk therein, when it was 
open to them. What muft be the greatnefs of their 
pain, when raging defpair is joined to murmuring and 
iiifcontent ! 

Thefe confiderations fhould alarm yon, and ftir you 
up, to feek with the whole heart, what is needful for 
happinefs, both in life and death. Nothing beneath 
the fun ihould deter you from the important purfuit. 
The thing admits of no indifference ; nor yet of the 
the leaft delay. Time is flying, death and judgment 
are approaching; and who ihall procraitinate a prer 
aticn to meet God ! 

Since the dcor of contentment is open to all n 
let the aged take courage and venture on the Saviour. 
What though you have lived three-fcore years in mur- 
muring and difcontent ; and even grown grey in fin ; 
be for once reminded, Jefus died for you, and pleads 
your guilty caufe before the FatherY throne. The 
Spirit alfo ftrives, and the gofpel invites. Let thefe 
things move you to penitence, faith, and an earneft 
and perfevering diligence for the happinefs of a con- 
tested mind. 

And if the aged may be bleft, the middle aged and 
young need not defpah; but take courage and come 
to God for redeeming grace. Should you wickedly 
grieve the fpirit till old age, God in judgment may cut 
you off from hope ; or you may fall victims to death, 
and become the miferable fubjects of the puniihment 
due to fuch bafe neglectors. Therefore be entreated 
not to put off to an uncertain hereafter, what fhould 
now be attended to. 

Since the way is open and free, let mouthing and 
burdened fmners, be infpired with an encouraging 
hope of falvation. Difpair not, but apply to him who 
will in no wife refufe to hear \ who giveth to all who 
afk fmcerely. Let not the conviction of being great 
and unworthy Gnners, hinder your approaches to the 
Saviour : but remember Chrift is a great and worthy 
Redeemer. 

Let weak believers be rev*-' 1 ith courage and 



90 

ftjreiigth* when they iee how free and rich die ffA 
is, to give contentment in every ftate of life. You may 
find many difficulties, but grace can make you triumph 
over them all. You need the blelling, to be happy 
yourfelves, and ufeful to others. And let the pieaung 
and evangelical picture, which has been drawn of con- 
tentment, attract every mind and engage all with holy 
zeal to feek it. 

After having meditated on the excellency of content- 
ment, and the free and open way which the gofpel 
reveals for receiving and enjoying it ; I was led to en- 
quire why fo few pofieffed the invaluable blefling. I 
found indeed the chief caufe was the unneceflary inat- 
tention of the human heart ; but ftill this might be 
divided into many particulars, which might be juftly 
named hinderances. I was therefore led to notice and 
defcribe the following : viz. 

A number of hindrances which lie in the way of 
getting into the path of contentment, have been al 
ready brought to view. But as mofl of them are no 
common to ordinary fcekers after experimental truth * 
it will be neceflary for their benefit to defcribe thofe 
which more commonly occur. 

Many take the dangerous and unlicenfed liberty to 
reject what God has revealed •, becaufe they cannot, 
find out and comprehend what he has feen fit to keep 
fecret. They employ themfelves about curious fpecu- 
lations to no purpofe *, and either neglect or defpife 
what is infeparably connected with their prefent and 
future happinefs, becaufe God has net afforded full 
matter for the gratification of an idle curiofity. They 
are accuiiomed to a(k many needlefs and impious quef- 
iions •, which can be neither underitood nor anfwered : 

1 then vainly boaft, as if they had wholly difproved 
the Chriftian fyflem ; becaufe tney have had preemp- 
tion enough, to attempt being wife above what is writ- 
ten. Nothing is more common than to hear them afk, 
how Jioly angels could be felf tempted and fall from 
their primeval rectitude. How Adam could poileis a 
holy nature and yei make a wrong choice. And how 
:<;iity of God can confili with the doctrine of the 



10© 

Trinity : and many like queftions. All thefe arc re- 
vealed in fcripture and fubftantiated as facts •, but tiie 
manner of thefe facts God has not feen fit to reve?l : 
and the manner is the very thing inquired after by a 
vain and fpeculative mind, while the facts and the evi- 
dences which eitablifh them are pafled by unheeded 
and mifimproved. By this method men ufually 
wander into deifm, and from thence into fcepticifm* 
$ecaufe they cannot obtain a knowledge of the feerets 
of the Almighty, they reject all the evidences of reveal- 
ed truth •, and are fo wretchedly inconfiftent, as to 
make their ignorance of one, an evidence of the ab- 
furdity and uncertainty of the other. Which is no 
lefs abfurd, than to reject the certainty of mufcular 
motion, becauie they cannot underftand its myjlericus 
power. Or even to reject the exiftence of a God, be- 
caufe he cannot be found out to perfection, 

Notwithftanding thefe men are fo full of their en- 
quiries, they are very cautious never to afk what they 
itiuft do to be faved ; becaufe this w r ould lead them to 
the plain truths of repertance, faith, love, felf-deniat, 
tearing the crofs, following Chrift, and other tempers 
and duties of a Chriftian. 

They (brink from thefe truths, as an owl does from 
fun-light. And When addrefled with them, they op* 
pofe and affect to doubt their reality, by proposing ma- 
ny ufelefs* and fenfeleis enquiries concerning things 
unknown ; which if true, of no importance to them. 

This Was my method in my days of deiftical unbelief, 
1 was almoft fatally enfnared and deceived by it. Bur 
I found it abfolutely-neceflary to renounce it entirely, 
and be willing to receive and follow the fimple truthc 
of the gofpel, before I could be happy in any degree \ 
by the pofleffio'n of the fmalleft (hare of chrifian con- 
tentment. And all who are unhappily treading in thir 
path, will find to their unfpeakable forrow, that they 
muft turn their feet from it, before they can be con- 
tented and happy 

May I not here ask, whether all your curious and 
Speculative enquiries have been attended with one grain 
of teal happinefs ? Have vou not left the plain beaten 






iol 

road of truth, for one uncertain, mountainous, difficult 
and even hazardous i Does not every ltep you take,. 
involve you in greater and greater uncertainty ? And 
docs not your anxiety to know, keep pace with your 
doubts ? And does not your unhappimfs equal your 
doubts and anxiety? I know this to be fo ; and know 
equally well how to pity you, and fain would reclaim 
you from your dangerous wanderings. 

Has not God fuiiiciently made known the truth ? 
Is there any duty which relates to himfelf, to our own 
fouls, or our fellow-men, but he has made plain ? Are 
any of thofe duties unreafonable ? Is it not confident 
with reafon to fay, if God is lovely, we (hould love him ? 
And if we are made capable of loving each other, \vc 
(hould do this aifo ? And is it not a ieafonable duty to 
be contented with the allotments of divine providence ? 
It is alfo equally a dietate of right reafon> that fuch % 
frame of mind will yield fubdantial blifs. We know 
by painful experience, the oppofite temper does not. 
No one can be fo loft to common fenfe^s to affirm,, that 
tnvo oppofite moral ejjicts will flow from the lame caufe. 
And as we already know, that oppofmg the holy nature 
of God, his word and providences is a very unhappy 
tuay i the being reconciled to God, believing his word 9 
and cheerfully fubmitting to his providential will, mult 
be the only way of happinefs, lor a rational creature, 
Why will you not then iuDmit to have this hindrance 
removed, and walk in the way of peace ? Do you prefer 
mifery to the happintfs of contentment? If not, re- 
nounce your vain fpeculations, and embrace the plain 
and important truths of revelation ; and be contented 
with fuch things as ye have* 

The fear of man operates as a ftrong hindrance to re- 
figning former objections and reafonings, and to pre- 
vent men from embracing the truth. It is known to 
be the common practice of die enemies of the crofs of 
Chrilt, to laugh at all who ferioufly incline to feek after 
God : They therefore expect to meet with this treat- 
ment. They do not like to be oonfidered fools and 
Cowards, for renouncing their vanities, and for becom- 
ing pious and devout. — They fometimesyW, they Q13U 
I 2 



102 

never be able to endure all this kind of treatment ilxej 
xnuft meet with, and pretend it better not to attempt a 
religious profeflion, than to be unfuccefsful by being 
overcome, . Others fear the frowns of their fuperiors. 
Efpecially if they are dependant on them f©r employ- 
ment znd the ntcefiaries of life : they fear being turned 
off, and of fuffcring for its needful fupphes. And to 
encreafe this fear, fome of the rich enemies of God and 
man, have threatened feekers of falvation with all this, 
and even put their threatenings in execution. Others 
fear they fhall not arrive at their defired ftations of 
worldly honor ; or that they (halt be deprived of them 
by their conftituents, if they embrace the crofs of 
Chrift. 

Torn and perplexed with thefe ftars> many think 
of deferring the concerns of falvation till a more con*- 
venient feaion. But why ihould a fellow- worm be 
feared more than God ? Why ihould the favour of 
men, and the honor of this world, be preferred to the 
favor of God, and the honor which cometh from above I 
What are the fneers and frowns of dying men, to the 
difapprobation and condemnatory fentence of the Judge 
of all the earth ! Perhaps thole whofe frowns and 
fneers you fo much dread, would be the very firft to 
join you in the path of contentment, were you boldly 
to dechre yourfelves to be travellers. Admitcing it 
ihould be otherwife, you can have no juft excufe for 
your dangerous delays. You mull itand or fall to 
your own Matter ! It you are wife, it will be for your- 
telf ; and if you fcorn,you alone mult bear it ! In other 
things you are not afraid to have an opinion indepen- 
dent of others, or to avow that opinion ; and why ihould 
you be under the influence of a bafe ffttr} in the all 
important fubject of prefent and eternal filvation ! 
Religion is the beft of all purfuits, confequently it 
calls for the greateit boldneis and activity. In the 
fpirit and exercife of pure religion, God will be your 
Father, Jefus your Saviour, the Holy Ghoft your Com- 
forter, angels your minifters, the gofpel yquv, treafur- 
ry, faints your companions, contentment your daily 
cepaft f wifclooi your guide, grace your ftrength, holir- 



103 

utis and peace your way, and heaven your home. You 
have therefore every poilible reafon for calling oftjlav? 
i/bjear 9 and for inilantly entering on a courfe of gofpel 
contentment. Up then and be doing, if you would 
not linger out a miferable life, and at lad lie down in 
endlefs forrow. 

Pride keeps many from contentment. This temper 
has many ways to exercise and ihew itfelf. Some are 
pailionately proud of the frippery and fuperfluities of 
drefs, rich attire, the iaihionabie honors of life, of beau- 
ty, graceful behavior, wit, or learning. And though 
they fee, that a proud attachment to thefe, is utterly 
irreconcileable with the humble ipirit of the gofpel ; 
yet they are fo extremely fond of them, they will not 
forfake them, for the courfe it defcribes. They well 
know, evangelical plainnefs in all things, will draw on 
them the ecu lure and ridicule of the world, and world- 
ly profeiibrs \ and to thefe crofles their pride will not 
(loop. 

, Others have been in the habit of carrying an even 
yoke, with the rich and prodigal, in entertainments, 
treats, and falhionabie amu.emcnts. And now pride 
fays, if you decline thefe things in future, your com- 
panions will look on it as covetoufnefs and fuperftitiom 
And many through a foohjh fear of incurring fuch names 
of fcandai, ruin themielvesand families in this worlds 
and their own fouls in that which is to come 9 by ma- 
king their expenditures larger than their income, and 
by being joined with men of corrupt principles, and in- 
temperate and vicious habits, it is well known, that 
the pride of the human heart inclines all fuch men to 
be equal with their fellowy or to outdo them ; and 
when they have long purfued this courfe, it is mortify- 
ing to break off, and bear the infulting feoffs of their 
Galio companions. 

Pride may lead fome men to piofefs a fafhionable 
religion, to get offices, or to be reputed good. But fuch 
a pride of all others Hands the moil in the way of con- 
tentment. When once they are fettled in it, nothing 
can be more mortifying to their pride, than to acknow- 
ledge they have not been genuine chriftians « and fa 



104 

rat£e olit from a worldly fanctuary,and become Chrif- 
tians in ipirir and practice. Such have through 
pride, almoit every poffible temptation to live deftitute 
of the fpirit of Jefus Chrift. 

Some who have in heart backflidden from God, may 
by backfliding have imbibed the fpirit of pride, which 
inclines them to conceal their ftate, by pretending as 
much zeal and refolution as ever ; when they are in^ 
wardly confeious, they have loft the fpirit of true fer- 
vency, and have fallen into a ftate of lukewarmnefs. 
Although this may feem almoft incredible, yet I fancy 
It is no uncommon cafe. Thofe who have been the 
mod forward in zeal and activity, when they have it* 
any meafure fallen, often find ftrong temptations to be 
afhamed to confefs \ and too often yield ami fall under 
the influence of that pride, which hinders a penitential 
confeffion, and humble return to their firft love. 

Pride may lead men to do things to be feen of others, 
and fo to gain their praife. To wifh the good wilt 
and chriftian approbation of others, is not evil ; but to 
have the gratification of our vanity, by the loud found- 
ing praife of others, the motive of our duties is exact- 
ly the fame fir, for which our Lord fo feverely con- 
demned the pharifees. 

But remember, pride in all its fhapes is entirely in- 
confiftent with contentment ; and muft be mortified 
before the other can be enjoyed. Although this truth 
is fo plain, many undertake to compound them, — to 
mingle pride and humility, the fervice of God, and the 
fervice of Mammon. In their characters there is a 
ftrange mixture of profeffion and profanity. To fee 
their countenances in the houfe of worfliip, one would 
think them faints of the higheft order ; but to fee their 
drefs and conduct at other times, they would be 
taken for avowed unbelievers. — O ye fons and daughters' 
of pride, ye mtilt lie as low in the duft as the poor ye 
defpife, and like them have corruption and worms for 
your companions. 

Unbelief is a hinderance* — It rejects the word of 
God altogether, or fets up a ftandard which it calls 
reafon, and thtrn tmdertakes to determine, what part 



'105 

of icnptv.it is right and to be believed, and what pari 
is wrong. Ln oppofition to plain fcripture it will un- 
dertake to pronounce fome things inconfiftent with the 
divine character, and others confident. — Itfomctimes 
completely veils the character of God, with what is 
termed his mercy ; and at others, covers his mercy 
with what is wrongly called his juftice or fovereignty. 
It makes him fo merciful, as to connive at all fin •, or 
atoibes to him fuch a kind of juftice, as to make him 
punifh one for the fin of another-, and even to punifh for 
doing his will. It either fo reprefents the law as to 
difcourage the fearful in obtaining the promiies ; or 
makes luch oft of the promiies, as to convert the law 
into a mere Jcarecrow. — It leads men into the aufter- 
ries of monk'Jl) faperJtition- t and teaches that the gofpel 
requires an extreme of felt-denial and bodily feverities ; 
or elfe it leads to antinomian indifference, and infinu- 
ates, that all acts of obedience are inconfiftent with 
gofpel liberty. — ft teaches that religion con fids wholly 
in the form or mean9 ; or rejects the means of grace 
and talks of quietifm and the light within. It will fome- 
times have the power of religion to confift only in 
moderation^ and a JIM f mall voice ; and at others, that 
it confifts only in violent fhoutings, enthufiaftick rant-* 
ings and vifionary dreams. It reprefents the providence 
of God, either as neiejfitating all events good and bad ; or 
as totally neglecting the univerfe, and leaving every 
thing to the blind government of chance. But who 
does not fee, that thefe are all wild extremes, and that 
the truth lies exactly between ! 

When we talk of reformations, unbelief will always 
have fome hinderance in the way. — There arc fo many 
bad things in the church ; or the preacher is fo want- 
ing in energy, none can be converted by him. Sin- 
ners are fo hardened, they will not hear aid repent, 
therefore fays unbelief the work will not revive. If 
we are convinced of the need of more holinefs, unbe- 
lief is always ready to count over former convictions 
and refolutions ; and fay, it is in vain to refolve any 
more, for you will no more keep thefe than thofe be- 

blve, than do it and 



106 

iidt fulfil* When God brings his' gracious pronrite 
near, and calls us to receive it, unbelief fuggelLs we 
are unworthy, or it cannot be fulfilled now, we mull 
wait and be fitted. It always lets God a timet by put- 
ting off to a future period, when he declares, now u the 
accepted time and day of falvation* 

Thefe are ionie of the various ways in which unbe- 
lief operates. And thofe who have carefully obferved 
thefe operations either in themfelves or others, will 
fee, they are a great hmderance to that happinefs which 
fprings from contentment. And as far a> they are 
under the influence or -government of it, fo far they 
are hindered, and kept back from true enjoyment. 
We mutt therefore renounce thefe dictates of unbelief, 
if we would by faith feize and enjoy the promifed 
blefling. 

Indulged y^w/// proves a hmderance, by infpiring 
men with oppofition to the will of God. It refufes 
what God appoints and commands. If he appoints 
afflictions, it murmurs for the want of profperity. If 
he commands humility, it pleads for pride. If he re- 
quires faith, it juftifies the nature and effects of unbe- 
lief. If he enjoins the love of our neighbor, it pretends 
there are fo many hateful things in him, he deferves no 
love. Or if God teaches the importance of felf-denial, 
and mortification of the deeds of the body, it is all for 
eafe and carnal felf- indulgence. 

It will not condefcend to the weaknefs and infirmity 
of a brother, nor make the leaft charitable allowance 
for a confcientious difference of opinion. In all cafes 
©i mifunderftanding it will not bow, or chartably 
condefcend to others ; but requires the molt fervite 
fubmiflion from them. He who will not yield to the 
will of God, or accommodate himfelf to men, as far 
as is confident with truth and a good conscience, 
may well expect to find things to crofs and diftrefs 
him. It is no more reafonable, that others \n all things 
fhould fubmit to his will and judgment ; than that 
he fhould do the fame to them. And while he fancies 
himfelf the ftandard of rectitude, and thinks all obliged 
to acknowledge his msafure and weight 5 he will me 



withib much oppofition and fo little fubjection, as wi'rt 
perpetually irritate his feelings, and keep un a frame 
of mind fo oppoilte to contentment* that he vAll find 
it abfolutely neceflary to reflomice the one, before he 
can enjoy the other. 

But in doing this, the other extreme fhould be avoid- 
ed. Some are fuch latittfdiitari&is as to fay ycr r yes\ to 
all fentimeius and opinions, and fubmit to all cuftoms 
as if they were difciples of all. Such have no opinion, 
and like a vanetmn round with every wind : or elfe 
are fo cowardly and indifferent in the defence of their 
own creed, as to do violence to their own underftand- 
ines, by a bafe conformity to what they in heart b> 
lieve is wrong. — It is true, we are commanded to con- 
tend earneftly for the faith ; and we have liberty from 
the. law of God and man to maintain our right ; bur 
have no licence to fubftitute felf-will for chriitian firrri- 
nefs ; but we are rather commanded to poflefs ivA ex- 
ercife the condefcending fpirit of the lowly Redeemer. 
Walk then in the medium of thefe extremes, and you 
will have the line of evangelical truth. But err on 
either hand, and you wander from the path of con- 
tentment. 

The love of tie world often proves a hinderance to 
contentment and its bleflin^s. The apoftle has pro- 
nounced it enmity to God ; and the friends of the 
world, the enemies of God. Too ftrong an attach- 
ment to the world, hinders the mind from afcending to 
God and heavenly tilings. Thofe who are voluntarily 
the ilaves of the world, find little time to reflect on the 
concerns of their fouls, or to attend to the duties of 
leligion. Every thing of a Spiritual nature muft give 
place to fome worldly purfuit. Or if they are not 
wholly given up to the world, they are fo entangled, 
as to pay a very partial attention to religious duties , 
or vainly attempt fervingGod and Mammon*, by which 

Sthey make no prodjrefs toward a contented and happy 
mind. Such perfons have fo little care for the profper- 
I ity of 2km, they difcover no concern, though it be 
ever (b low and defoiate. But if the ftreams of world- 
I ly prosperity do not overflow their banks ; nothing h 



108 

heard from them, but lamentable complaints ;' either 
agatnft God or government, or fome other thing they 
fiippcfe to have been the caufe of the evil. Their con- 
duct generally furniflies a full evidence, that our Lord 
fpake the truth when he faid, where the treafure is, the 
heart t iutfl be ; find out of the abundance of the heart the 
mouth fpeaketh. We hear little elfe in their converfation, 
but of their fchernes, bargains, expectations, fears, and 
pofleflions : even Sabbath days and intermiffions of 
pubiick wor.fhip not excepted. 

Men of this character feldom walk in a. proper me- 
dium. But are commonly prodigal or covetous. If the 
former, they fooner or later become diffipated, profane 
free thinkers y the pefts of good fociety and the curfe 
of mankind. If the latter, they are rarely honeft, but 
defraud the poor of their right, over- reach all in their 
power, take advantage of their ignorance, and increafe 
their own wealth by the defhruction of others — «For 
fear of being impoverished they {hut their bowels of 
compaffion againft the poor. 

If any of thefe for a feafon gain a victory over their 
befetting fin, they feidom long retain their liberty; 
but are fooner or later brought into bondage. The 
cares of the world and the deceitfulnefs of riches, 
{teal upon the foul, choak the word, and render it un- 
fruitful. They decline by almoit imperceptible degrees, 
till they feem wholly engrofled with the world again, 
And though they yet call themfelves Chriftians, and 
profefs a zeal for God, yet their eagernefs for the world* 
and neglect of religious duties, clearly evince, they 
are unhappily deceiving their own fouls. Jt need., 
never furprife us to find fuch men unhappy, fince we 
know it impofiible, for a prevailing love of the world 
and contentment to dwell in the fame heart. 

Would *re have worldly pofieflioits prove a hie fling 
to us, we mud behave as ttewards under the inspection 
of God \ and labor to do all poflible good ; which may 
eaiily be hindered, either by cov^toufnefs or prodigali- 
ty. It is a dictate of reafon and fcripture, fo to ufe 
the things intruded in our care, as to have an approving 
cqnfcience when caiied to leave tfyem. But will luxury, 



109 

or ltinted covetoufnefs,furnifh matter for the approving 
finite s of conscience, or thofe of a righteous Judge! 
The raft poffeilions of the rich can avail them nothing 
in a dying hour ; even if they continue theirs till that 
period. But with all their riches, pride, and pomp, 
the day of life may be long enough to reduce them to 
a (late of penurious diftrefs. Or mould they leave 
them to others, as is often the cafe, they may prove a 
curfe, by furnifhing means of indulgence, luxury, and 
wickednefs. How many fons have thus been ruined 
foul and body, who might have been a blefling to fo- 
ciety, had they been lett to get a living by honeft in- 
duitry. What will it therefore profit a man,, to gain 
the whole world and lofe his own foul ! 

Our Lord has taught us the difficulty, the rich are 
under, of entering into the kingdom of heaven. The 
apoftle has cautioned the rich not to be high minded, 
01 truft in uncertain riches*, and declared, thofe who 
wjll be rich fall intofoolifh and hurtful defires, which 
drown men's fouls in perdition. Confequently pride 
and perdition are inseparably connected with a crim- 
inal attachment to riches. Let the idolatrous lovers 
of this world, hear this and tremble ! Let them be lib- 
eral to the poor ! Let them repent and believe the gof- 
pel ! Love God and keep his commandments, lay up a 
treafure in heaven, and hive their hearts and affections 
there alfo ! And let them be fo weaned from the world, 
as to be able to leave it with joy, and go to poffefs an 
inheritance, incorruptible and th^it fadeth not away, 
otherwife they will be effectually hindered in the way 
of happinefs. 

An envious man cannot be a contented mar?, therefore 
envy muft be a hinderance to contentment. There is 
fcarce an evil more deteftable, and very few more 
common. It fickens and pines at the profperity o£ 
others, and can never be happy onlv in their milery. 
The envious deprive themielves of enjoyments left 
others mould partake with them. They cannot bear 
a rival, or an equal. They wifh all were ignorant, poor, 
and dimonorable but themfelves ; and would gladly 
have the undivided poffeffion of every thing great. If 



110 

my are fpoken of in terms of approbation, either lor 
beauty, riches, pleafure,, honor, or learning, it pierces 
like a drawn fword, and pains them like the agonies 
of death. Such perfons from a conviction, that it is .a 
reproach to them to be under the influence of fuch a 
temper, labor to conceal it •, and for this purpofe fully 
the reputation of others, to adorn their own, by work- 
ing under ground like the infignifficant mole. If they 
are obliged to acknowledge good in others, they flyly 
iniinuate, they have more than a balance of evils \ ar 
that fomething felfiOi and wrong deftroys the goodnefs 
of the action. If it cannot he denied, but they have 
been inftruments of good, they are ever ready to.afcribe 
that good to fome other means, hoping thereby to ftrip 
them of their reputation. They are fond of afcribing 
great things to themfelves, and are clamorous in their 
own praife j but fpeak of others in fcandalous or dimin- 
utive language ; and often hint that things are far worfc 
than they that chufe to relate, and it is out of pure 
good will, they fpeak as favorable of them as poffible. 
There can hardly be a more fure fign of envy, than to 
be often found in this kind of detraction. 

It is unhappy to have this temper in the heart, 
struggling for victory ; but much more fo, when it 
Jeads its fubjects in a date of entire captivity. We 
can fcarcely conceive of any in this world more un- 
happy. Nor can we conceive of a more powerful 
hinderame to contentment. No one therefore need 
flatter himfelf he is in the way of happinefs, or even 
can be, while he harbors a temper fo oppoilte to the 
gofpel, and hateful in the fight of holy being3. He 
muft therefore either renounce this, or his expectations 
of happinefs A man might as well expect to be at 
cafe in a bed of liquid fire, as to be happy under the 
government of envy. And has not the experience of 
fuch long taught them this ? And will they carefs in 
their bofoms a venomous viper, which has already 
bitten them, and the poifon of whole bite threatens 
their prefent and future deftruction ? Rather exchange 
this diabolical fpirit for the mind which was in Chrift. 
Let nothing deter you from this, left if you fo much 



lit 

imitate Satan here, you fliould have to fuffer with hi 
hereafter. 

Bigotry is* nearly related to envy and Jelf-ivill y and 
an equal hitidcrance to contentment. It ufually exercifcs 
itfelf jon religious objects. Thofe who are governed 
by it, make all damnable hereticks, but thofe of thei 
own party and profeflion. The fentiments of ibmr 
who maintain the interefts of their party, may diilc: 
more from their real creed \ than the fentiments of thofe 
called diflenters ; but they can find an excufe, and 
make a party \ covt ring for the one ; but can find nothing 
to mitigate, what they confider the abominable crime cS 
dijjetiting ! They delight to gather up all the infirmities 
and failings of others, and magnify them into moun- 
tainous faults, and make them appear black as the 
darknefs of the bottomlefs pit •, but are skilful to in- 
vent excufes, and a thoufand foft names for the enor- 
mous crimes* which are committed among their owti 
party. No name is too bad to exprefs the criminality 
of difFenting, from what they term the good eld <ivay • 
nor any too foft and innocent, to call thofe meaiufe 
by, which they execute, by reviling, perfecuting, hang- 
ing, burning, or banifhing, thofe who have the misfor- 
tune, not to have their confeiences run in the fandy 
mould of their opinion : or perhaps, what is ft ill worfe, 
cannot confeientioufly join them in the violation oi 
svery article of the creed, which thefe bigots have 
themfelves difiented from \ and are ridiculed or put to 
death, for no other crime, but fteadfaftly adhering to 
the profeffed creed of their persecutors; and for no- 
violating it,, without fcruple or conscience like the -pre- 
tended adherents of it, who nevertheless are the i 
diflenters. 

It is impoffible to calculate the cruelties, which ] 
been committed under the reign of bigotry, and all 
out of a pretended zeal for the glory of God ! and the 
good of his Church ! ! The earth has drank in the 
blood of millions, and the wind has borne their dying 

-ans upwards to the ears of an offended God, to be 
regiflered in the book of his remembrance, as a witnefs 

the blackefb criminality, when the nations of *M 



■112 

earth (hall ftand before him. Nor on that day fhall 
the groans and pangs of expiring nature, poured forth 
by unhappy exiles, be filent ! but rife in tremendous 
files, as witnefTes of that criminal cruelty, which doom- 
ed them to languifh in diftant lands for the comfort^ 
of life \ without a friend to clofe their languid eyes, 
to follow their mournful herfe, or drop a friendly tear 
over the (pot of earth, which terminates their exile, 
and puts an everlafting period to their death like foli- 
tude. 

When the church and ftate can no longer be yoked 
together , and when by this, carnal priejls can no longer 
influence a wicked magiftracy to burn and banifh its 
bed fubjects, the fons of bigotry draw out the tongue 
of {lander, and vilify all they diilike ; and like the ma- 
licious Jews afcribe to the agency of Satan, what has 
the vifible marks of divine power : and for no other 
reafon, but becaufe it is wrought out of their prtferibed 
limits. They call repentance and faith, trying to be 
faved by works of felf-merit, deeds of charity, fplendid 
hypocricy, and every appearance of devotion, feigned 
fanctity. 

The above defcription may {hew us, that bigotry 
xobs the foul of Chriftian fellowfhip, and often of hu- 
manity. It flops the ear and blinds the eye of charity, 
la fuch a manner, that no good thing can be feen or 
heard, in thofe who do not bow before its altar, and 
implicitly confide in its antifcriptural traditions. 

Pjut whoever compares bigotry with the charity, ten* 
dernefs, meek'nefs, forbearance, forgivenefs, and broth- 
erly-kindnefs, taught in the gofpel, muft fee it fo en- 
tirely oppofite thereto, as to be led at once to pronounce 
it incoufiitent with the leaft degree of Chriftian con- 
tentment. Let thofe who have any fixed intention to 
ieek for hapninefs in the right way, refolutely refill 
it, and feek for that charity which is the bond of per- 
fection. 

A fettled defire and determination of revenge, is op- 
pofite to contentment, and will effectually hinder thole 
from the enjoyment of it, who allow it to poffefs the 
heart. The want of a forgiving temper, or merely he- 






no 

ing deftitute of lovfc, the gofpel makes a great crime* 
but when it ftrengthens itlelf into a fpirit of revenge, 
it is far more criminal. As the gofpel not only forbids 
the want of forgivenefs and a revengeful temper ; but 
ftrongly recommends forgivenefs and a heavenly tem- 
per $ fo we cannot expect to be forgiven, unlefs we 
forgive ; except we utteriydifcreditthc word of Chrift, 
which affirms there is no forgivenefs for the revengeful 
and unforgiving. And if we harbor revenge in the 
heart, and yet pray in the words or fentiments of the 
Lord's prayer, our praying at beft is prefumptuous, 
heaven-daring hypocrify. We have long detcfted the 
conduct of the hard-hearted fervant in the parable, who 
inhumanely took his fellow- fervant by the throat, and 
<:afl him into prifon, becaufe hie could not pay him 
fifcy pence, when his Lord had juft forgiven him ten 
thoufand talents : nor dare we fay, but his being caft 
into prifon till he fliould pay the lafi mitc y was the exe- 
cution of a fentence, juftly due to his extreme crimi- 
nality. And what good reafon have we to expect to 
efcape, if we are guilty of a like crime ? Moreover 
we feel it fo oppofite to religion and happinefs, we 
mult be mad with felly, to attempt to juftify ourfelves 
in it. Let us then forgive as we would wifh to be for- 
given ; feek to be reconciled, and make nfe of the firfl 
opportunity, and all poflible means for this defirable 
end. ^ * 

Evil funntfifigs and ungodly jeahuftes 9 ftrongly oper- 
ate againft all holy attainments. When once we be- 
gin to furmife evil of our brother, it foon becomes 
very eafy to convert every look, word and action of 
his, into an evidence of hatred, or at lead want of af- 
fection. As far as we fall under the power of evil 
furmifing, juft fo far we are blind to all the proofs he 
gives, or can give of brotherly love. If he does not 
take more than ordinary pains, to convince us of love 
and good-will ; our fufpicions will fo far blind the 
fight, as to make us readily imagine he takes none at 
all, but rather labors to (hew, he has loft all fellowfhip 
for us. If at any time through intenfe application to 
ftudy or bufmefs, or by reafon of foftic uncommon 
K 2 



114 

temptation, he does not difcover a ufuai degree of fond- 
nefs, we take it for granted without further enquiry, 
he has a fettled hatred againft us. Before the fpirit of 
evil furmifing gained pofielfion of the mind, all would 
have paffed unnoticed, or we fhould have charitably 
afcribed his conduct to the true caufe \ but nothing 
will fatisfy a jealous mind, but the word conftruction 
that can be put on all the conduct of others. In mod 
inftances there is not the lead change in the temper or 
conduct of our brother •, but jealoufy has made us ufe 
cur eyes in fuch a manner, as to fee coldnefs, hatred 
and evil, which have no other exiftence, but in our 
own evil furmifing hearts. 

The fame fpiric of evil which creates thefe jealoufies 
towards our brother, takes every poffible method to 
hinder us from knowing the ftate of his affections 
towards us. Were we to go and inquire in the fpirit of 
love, iatisfaction might eafdy be gained. But inflead 
of a method fo evangelical, it is allowed to gain flrength, 
till it grows to a fettled hatred •, and perhaps to complete 
the crime, we report our evil fur mi fi rigs y and charge our 
brother with hatred and breach of covenant. ; when at 
the fame time, he feels nothing but the pureft affec- 
tion for us : and perhaps never would have felt other- 
wife, had he not heard of our complaints to others 
againft him ; which firft proves a matter of tempta- 
tion, and to which perhaps he afterwards yields, — the 
want of love and obftinate hardnefs follow, and a 
iafting, painful breach takes place in the church of 
God. By this method there is perhaps more difcord 
fown in the church, than by any other which can be 
named. 

But nothing can be more contrary to the fpirit of 
the gofpel : especially the leflbns of charity taught us, 
firft of Corinthians thirteenth. Be exhorted then to 
ftand on your guard againft it, a* you would againfl 
Satan himfelf. It will deflroy your peace and the 
peace of the church. You can never attain or enjoy 
the blefTmg of contentment, while you give it any 
place in your heart It mufl torment and diftrefs you. 
%<x\ have found it a very uncomfortable companion. 



115 

Lay it a fide and run with jey in the pn I f> of brctkiftj 
contentment. 

Many imagine a change of outward circumftances, 
will make them happy in the enjoyment of a contented 
mind. But the imagination is in itself fo reftlefs 
and vain, to many it is one of the greateft hinder ances 
to the temper they wifh to enjoy. Such do not consid- 
er, the foundation of happinefs mud be laid in being 
contented with the outward circumftances allotted by 
divine providence, and not in teafing their minds by 
fruitless wifhes for a change. — The poor imagine if 
they were rich, they mould be contmted and happy. 
The (ick fuppofe they mould have nothing to annoy 
their peace if they were in health. — The Jingle think, 
if they were married and fettled in life, they could hot 
mifs of happinefs or a contented mind. — The married 
imagine their family cares and concerns, are the only 
hinderances to their happinefs. Children and fervants 
imagine it they were free, they mould enjoy fupreme 
felicity. Nor can we find but few, who do not afcribe 
their want of happinefs to their outward circumftances, 
and fuppofe if thefe were changed, they mould have no 
interruption or hinderance. 

But let thofe fay, who were once poor, v but now 
rich, whether their happinefs has kept pace with the 
increafe of their wealth \ or whether they are not as 
difcontented as before. Or let others fpeak, who have 
experienced the change of outward circumftances for 
which they pined, and wdtnefs if they can, that the 
change brought with it, the expected blifs. 

The fabuiijl feems to have had an eye to this fubject, 
when he told us, Jupiter ifiued a proclamation to all 
the dij contented j to bring the caufes of their difcontent ; 
and exchange the-m for other things, which they judged 
would remove all caufes of complaint, and make them 
happy. A man who had long made himfelf extremely 
mifeiable, becaufe he had nofon> and was afflicted with 
the gout ; thought to remove all caufes of future troub- 
le, by changing his gout for a Jon. He had not gone 
far after he made the change, before he discovered the 
tepiper of his fon, to be .very rebellious and perverfe.. 



116 

He began his intolerable abufe on the old im/i y fey 
fcratcrjwgijiriking, biting and pulling hair ! He foond it- 
covered his miftake, and was g ] ad to obtain leave to 
give up his fon for the gout. And many others who 
had made their exchange, were glad of liberty to be 
placed in their former circumftances. 

The change of outward circumftances according to 
our wifhes, will not only fall fliort of the expected 
happinefs ; but if we were gratified would often render 
us much more unhappy, if it did not prove our ruin. 
Rebekah and Jacob wifh to put him into the place 
of the jfirft horn. But they did it at the expence 
of their peace. — Rachel faid give me children or 
I die, and yet the grant of this wifh, proved the means 
of her death. The brethren of Tofeph attempted to 
reverfe what his dreams portended, but they opened 
the floodgate of evil upon themfelves. When we re- 
pine under the allotments of providence, and afk a 
change \ we feldom know what we afk, any more than 
the inexperienced child*, who pines for liberty to play 
with a drawn fword. And it is one of the greateft 
mercies of indulgent heaven, that we are denied. 

let us therefore confider the nature of this evil, and 
fliall we not fee it fo black and horrible,as to be deterred 
from the practice of it. It is practically faying, we 
know better than God what is for our good •, that he 
does not govern in wifdom and goodnefs \ and if he 
would give the reins into our hands, we would manage 
better the affairs of the univerie* Daring impiety 1 
And does the fight of it (hock and furprife us ! Let us 
then be contented to fubmit to the government of God, 
and commit our fouls and bodies to his care and 
keeping, as into the hands of a faithful Creator. 

The flatteries of the world and of worldly profeflbrs, 
often prove a great Idnderance to young believers. 
When iirft brought to know the truth, they are taught 
by the Spirit and word of God, to come out from the 
ipirit and forbidden cuftoms of the world \ and to be 
Chriftians in heart and life, in drtfs, manners and con- 
verfation. But they no fooner attempt this, than they 
Are furrounded by a fwarm of worldly flatterers, aud 



117 

profeflbrs, who tell them, there 13 no need of fuch tfn^ 
gularity in order to be Chiiftians. " You may adorn 
the body with fuperfluities, and ufe all the fafhionable 
amufements, and be as good as if you refufe them. 
What harm can there be in thefe little things ? Do you 
not believe, fuch and fuch <re Chiiftians ? They fay 
there is no evil in them. Our minilter does fo, and 
he fays it is all perfectly innocent. And will you be 
fo uncharitable, as to condemn all thofe who are not 
fo ftiff and Angular as yourfelves V 9 This kind of rea- 
foning is not uncommon, and too often has a very evil 
influence, on young beginners in the way of truth and 
happinefs 

But let fuch remember, it is not what fome profef- 
fors do or fay, which you are to make your rule, but 
it is what the bible commands. If fo, where is the 
command, which gives the leaft authority 10 the above 
reafoning. There is no authority for it — there is not 
a word of gofpel for it all. It is as plainly oppofite to 
the word of God, as if they had plead for theft, or 
lying. Nor can any one deny it, w r ho will read the 
bible impartially, and with an eye to the judgment feat 
of Chriit. 

The time you fpend in preparing and putting on un- 
XieccfTary ornaments, might be better fpent in devotion, 
and in vifiting the fick and afflicted. The money you 
thus un wifely expend, if given to the poor and needy, 
would relieve their diftrefles, and eafe you of the charge 
and punifiiment, of wafting your Lord's goods. Tell 
me, what an account will you give to the Judge of all 
the earth, for this dreadiul waite of time and money ! 
And for taking from the poor, what God gave you to 
beftow upon them, and not to pamper and ftrengthen 
your pride. Coniider whether there are not orphans 
and widows, who fairer even now, who fhould have 
been fed and clothed at the expence of your pride and 
fuperfluities. Their groans and tear* of diitrefs will 
witnefs againil you, and teftify, that God made you 
their (rewards, and y r ou defrauded them of their right. 
Read the 5th chapter of James and lay it well to heart. 
In fhort, read the v. hole beak of God, and know, it 



118 

every where condemns a bafe conformity to the 
world. 

But you will fay, " we have given to the poor." 
But have you done as much as you could have done, 
or might now do,if thofe extravagancies were laid af.de, 
and you walked in the plain path of the gofpel ? Re- 
member there is an excellent, a more excellent, and a moft 
excellent way ! And if you profefs to be a chriftian be* 
Kever, why not fcrive for the moft excellent. It is to 
be feared, that thofe who but faintly ftrive for the ex- 
cellent *vay> and have no other defign, but juft barely 
to efcape punifliment, and at the fame time convinced 
of the moft excellent way, will in the end be painfully 
difappointed of faivation. You cannot be too holy, 
or do too much good. Strive therefore for the higheft 
attainments ; and when you come to die you will not 
repent having clothed y ourfelves in modeft apparel, like 
the primitive Chriftians •, and abfented yourfelves from 
the vain fpirit and amufements of the world, and, tha 
you appropriated, your time and money, (which wouk 
odierwife have been wafted^) in alleviating the diftrefle: 
of your afflicted brethren. To be able then to reflect 
that you employed your time and talents to the beft 
purpofes, will afford unfpeakable confolation. Would 
you have this coniblation in life and death, reject wit! 
holy contempt the infinuations and flatteries o£ worldlj 
profeflbrs, and take the gofpel for your guide,, withou: 
regard to the falfe glofles put on it, by thefe votaries 
oifajl/imable religion- 
Such as are languid in their affections* too often, ar 
difpleafed with fuch as are warm in their firft lov 
and try to check and damp their zeal. They talk as 
if batkjliding itxre neccjfary and unavoidable ; as if winter 
feafons were favorable to a growth m grace ; and as if 
'Jin. were nscejftiry to humble believers. You will no 
doubt have trials and temptations of various kinds, but 
by the grace of God you need not depart from him. 
You have no authority from fcripture to fay, he will 
ever forfake you, unlefa you firit forfake him. And 
you will always find, inftead of being humbled, by fin, 
that the mare fin. you hare*, the *norc pride. And if 



119 

you are ever humbled, it is by grace and not by tin > 
unlefs you can prove, fin and grace bear die fame 
fruit, or have the fame effect- • 

Learn to diftinguifh between the darknefs of fin and 
the darknefs of temptation. They are eflentially dif- 
ferent. The former you will never have, unlefs you 
fin againfl God ; the latter you cannot avoid, be you 
ever fo faithful. If you are then told, you cannot al- 
ways feel as when firft brought to tajte redeeming love, 
be affured in one fenfe it is falfe, and in another it is 
true. If they mean you muft lofe your confidence in 
God, and grow cold in affection toward him, it is 
falfe. For the bible no where teaches this to be ne- 
ceffary and unavoidable. Bui on the contrary, it teach- 
es, to bejleadfajl immovable ', always abounding in the work 
of the Lord : To walk in Chrijl as you revived him : That 
your peace way be as the rivers , conjiantly fio%ving ; And 
that you may be made as Mount Z'wn. 

But if they mean you mull be tempted and tried, 
and that under thefe exercifes you cannot feel, as when 
you have intervals of victory, it is true. In this fenfe 
you may be in darknefs and have no lights as faith the 
prophet Ifaiah. But you fhculd ftay yourfelves on 
God. And though your trials are fuch, that you have 
no light with refpect to their end \ the manner of your 
deliverance^ and many other circurrjlances ; yet if accor- 
ding to the prophet, you flay yourfelves on God, he 
will fupport you, and bring you off more than conquer- 
.ors. 

The temptations of believers are various, and often 
hinder their progrefs in the way of happinefs. When 
ih-ft brought to know the truth, they are forely tempted 
to keep it a fecret, left they mould be deceived, or not 
perievere. Satan fu^gefts, ' You may not be a chris- 
tian, and if you fhould profefs to be one when you are 
not, or backflide from the Lord if you are, it will be 
better to make no profeffion. You (hould wait and 
know whether you are a Chriftian \ and if you arc, 
inow alfo, whether you can hold out, before you pub- 
licly proiefs faith ii Chrift." If by this method he 
can prevail with you to neglect this duty, he knows i$- 



120 

will bring darknefs, becaufe it is difoheying the cam* 
mand of Chrift, which bids you bold up your light before 
the world. By yielding to fuch temptations, it is to 
be feared, many begin to die, almoft as foon as they 
begin to live. But you afk how it can be known, that 
impreffions are from the Spirit of God ; inftead 
of being the temptations of Satan ? The anfwer is eafy , 
If they are from Satan, refilling them will bring an in- 
creafe of hatred to fin, of love to holinefs, and of fpir- 
itual joy. But if you yield to them, fin and holinefs 
will appear to you, to be fubjects of lefs and lefs con- 
cern and importance. If you are honeft in your en- 
quiries, it will not be a very difficult matter to know, 
which effect is produced, and confequently to know, 
whether the ifnprefiion is from the Spirit of truth or 
Satan. 

You may be tempted to believe, there is no God ; 
no Redeemer, or truth in the Chrftian religion. In 
prayer and other duties you may be diftrefied by evil 
and wandering thoughts, and be tempted to ditbelkvs 
the promifes of God ; to be proud of your gifts and 
performances •, or to be aiTiamed, and entirely neglect 
them. And to complete the trial, you may be ftrongly 
imprefled to take all thefe, as fo many certain evidences 
of being deceived. It is fuggefted, Chriftians are not 
fo tempted, and if you were one, you would not be. 

But remember for your encouragement, all Chrif- 
tians are thus tempted more or lefs : Chrift has been 
in all points tempted like his followers •, and is there- 
fore able to fuccour the tempted. Thefe temptations 
to evil are not fin to you, unlefs ycu embrace them 
and delight in them. And you may eafily rell whe- 
ther you abhor or love them. What is then the pre- 
vailing difpofition of your mind ? On the mofl careful 
examination do you find an abhorrence of them, or a 
delight in them ? If the former, continue to refill, and 
Chrift will give the victory. 

Others may be tempted in a different way, to think 
themfetves deceived, and to be building on a fandy foun- 
dation. The tempter fays, "Your conviction and' 
Spiritual change was not like others, therefore you are 



121 

wretchedly deceived. Your fins were more numerous 
and heinous than theirs, but your diftrefs and forrow 
for fin were not half as great. They were almoft in 
defpair, faw themfelves on the very verge of hell ; and 
had no reft; for many weeks. Others faw Chrift as it 
were on the crofs dying for them : And when they 
were relieved, their fouls overflowed with joy, and 
were ready to take wings and fly away to eternal reft. 
And fince then, they have been often filled with holy 
raptures, as if they were juft ripe for heaven. And 
if you were a Chriftian, you would have had all thefe 
exercifes, and in the fame degree." 

Such temptations greatly afflict you, and you fcarce- 
ly know which way to turn for relief. You fometimes 
fear the day of grace is pad j and although the former 
diftrefs and forrow are removed, there remains a fear 
left they are not removed by pardon ; but by being giv- 
en up to blind ftupidity, the fenfes are fo benumbed, 
as to have loft all former fenfe of guilt and forrow. 
.For this you figh, and think if you could but feel con- 
victed as heretofore, there would be fome hope of your 
falvation. 

Let us now retrace our fteps, and look over the fub- 
ject a littie. A lorrow for fin and change of heart, 
are eflentially the fame in all who experience them, 
yet they may differ in many circumftances. All will 
fee and acknowledge themfelves finners *, but fome may 
have a more diftrefling view of this than others. . All 
fuch will feel deferving of punifhment j but feme may 
fo deeply realize this, as nearly to defpair of mercy, 
and view themielves on the very brink of deftruction. 
All will fee Chrift died and made atonement for them ; 
but fome may have their fpirituil fenfes fo deeply af- 
fected with the view of it, that it will appear airnuft 
real to them, that they fee Chrift exteiided on the crofs, 
bleeding and dying for their falvation. Though vari- 
ous and goodreaions may be afligned for thefe circum- 
(lanfial views, yet they cannot be absolutely necefikry 
to true lepentance ; for many have truly repented with- 
out them, k is indeed neceflary for all to feel wretch- 
ed, miierabx,poor, blind, and naked, and come to Chrift 



122 

as- unworthy fmners, and by faith lay hold on the mer- 
its of his death, for pardon and juftification. And 
when this has taken place, none need doubt and fear, 
becaufe they have never found in themfelves, the pecu- 
liar circumftances ojf which others fpeak. 

Some who are renewed by grace, have a clear and 
direct witnefs of the Spirit, the moment it is wrought,. 
Others, though they feel a change, yet remain in doubt, 
and dare not fully believe they have received the fpirit 
of adoption. They find on examination,' they hate 
fin, ljve holinefs, the law of God, and his people, but 
lacking that overflowing of joy they find mothers, they 
fear it dangerous to believe themfelves children of 
grace. But fuch may confider, there are various caufes 
of their being thus. Though it is the privilege of all 
the children of God, to have an evidence of the forgive- 
nefs of fin ; yet for wife purpofes, and reafons un- 
known to us, he may give a clearer evidence to fome 
than others. Such may be the natural bias of fome, 
that it is beft for them, to gain every ftep of Chriftian 
enjoyment by the point of the fpiritual fword. And 
though he will not leave them fo deftitute of a witnefs, 
as abfolutely to difcourage them ; yet he may thereby 
lead to a deep acquaintance with themfelves, to feel 
their own weaknefs, and dependance on grace, which 
eventually may be the greateft blefling.- — Their fears may 
be owing partly,to the ftate of their natural conftitutions. 
Some are naturally of a fearful and melancholy habit, 
and though the temper of the heart may be changed 
by grace, yet it may never fo alter the natural bias of 
thd confticution -, as entirely to prevent the doubts and 
fears, which naturally arife out of it. — Others have 
broken conftitutions, and are become extremely nervous. 
And fuch is the nature of the difeafe, and the connex- 
ion of the mind with the nervous fyftem, that a certain 
great divine laid, " religion will no more keep the 
ipirits from finking in a nervous complaint, than it will 
keep the pulfe from beating in a fever." 

In fome the leading pailion may be fear, in others 
joy. Thofe who have joy for their leading paflion, 
trill gifcever with the fame degree of grace, a greater 



123 

overflowing of joy, than thofc whofe leading pafiion is 
a kind of melancholy fear. — A great degree of joy is 
not always a certain mark of great ftrength and depth 
of holinefs, though it often accompanies it. We fee 
thofe, who are fathers in the church, who have faith- 
fully borne the crofs for many years, and who difcover 
lefs animation and overflowing joy », than many new-bortr 
believers. But when their humility, firmnefs, and 
ftrength are put to the trial ; and compared with thofe 
who outihine them in joy, they are found greatly fu- 
perior to them. God for wife reafons may give over- 
flowing joy to a father in Chrift i as the Ifraelites ate 
of Canaan s grapes, before they came into pofleffion of 
the land in which they grew. — In Chriftians young in 
experience, there feems in many cafes to be more than 
an equal balance of joy •, defigned no doubt in part to 
fupply the place of other Chrillian graces, till they by 
little and little, gain fufficient ftrength and wifdorn to 
be exercifed and tried for themfelves. Were a child in 
grace to be put on the immediate exercife of patience, 
without being borne up with a more than common 
fhare of joy, he would foon faint and fall. But being 
fed with the milk of divine joy, he at length receives 
that degree of experience and ftrength, by which he 
can bear an equal balance and exercife of the feveral 
Chriftian graces. Were thefe things properly weighed 
and underftood, they would comfort and bear up the 
minds of fuch, as are fubject to unhappy doubts and 
fears. They would enjoy good hope in the witnefs of 
their acceptance already given, although not fo clear 
and ftrong, as is poflefled by fome of the children of 
God ; or they would be led to him for ftronger confo- 
lation through grace. 

Some believers have feafons of peculiar profperity ; 
and in which they refolve like David they will never 
be moved ; but will always live in fuch a foaring tri- 
umphant frame of miad. It is not long before they 
are befet with temptations on every fide. As they have 
not wed confidered, that the Chriftian's life is a war- 
fare, and that trials are unavoidable*, fo they now lit 
cpea to peculiar temptation*, to think they are ite- 



124 

t'eived in what they had taken to be Chriftian comfoffr 
But let me tell you, the refolution was wrong. It 
ftrongly iefembles the temper of Peter, when he wifh- 
ed to build tabernacles, and take up his refidence on 
ihe mount of transfiguration. But you fhould be as 
willing to be with Chrift in the garden of fuffering, as to 
be with him on the holy mount. To refolve always to 
live in that frame of mind in which you would have 
no trials, (I do not fay backflidings) is nothing fhort of 
changing the Chriftian's life, and to make it not a war- 
fare ; which is contrary to the order of God. For you 
cannot call that ftate a warfare, in which the mind is 
raifed above trials, arid in which all temptations are 
fufpended. And if you have no trials, your faith can- 
not be tried ; nor can there be any room for the exer- 
cife of Chriftian patience and fortitude. And what 
Chriftian on mature deliberation, would ferioufly wi{h 
thefe excellent graces to lie forever inactive? And yet 
your refolution implies their total inactivity. 

If you feel differently when exercifed with fevere 
temptation, to what you do, when its power is for a 
feafen broken, it is no cpnclufive argument, you were 
deceived in the matter of your comfort. In the very 
nature of things, you cannot feel when combating with 
your fpiritual foes, as when you have gained a tempo- 
rary victory. God wifely calls you to battle againft 
your foes, and by the fame wifdom gives you feafons 
of victory and rejoicing. You fhould therefore in the 
time of peace prepare for war. You fhould expect 
trials, and ft and armed with the gofpel armour ready 
for the combat ; and then you will not fo haftily con- 
clude, your enjoyments were a delufion j but will be 
ftrong to overcome the enemy. 

Believers are fometimes tempted to conceal the light 
and grace they have experienced -, left their brethren 
and others fhould expect more of them, than they will 
fce able to perform \ or left they fhould decline from 
the grace given, and wound the caufe of truth. The 
tempter often veils his temptations with a pretended 
concern for the honor of the church, and by this art- 
ful method too often prevails. But the fubjects of them 



12* 

jhould. c©nfider,that darkening the light of grace whicft 
ought now :o {nine to others, through fear of declin- 
ing it in hereafter, is finning in the prcfent time, for fear 
of doing it in future. And to fin now, is the readieft 
method you can take, to be difobedient in time to 
come. And to wait in a ftate of Hif obedience, is not the 
way to prove whether you can be obedient hereafter. 
But if the tempter can make you conceal the grace al- 
ready beftowed, by making you embrace z falfe concern 
for die welfare of others, $nd your own •> and that un- 
der the notion of its being a real concern , he will gain his 
end in a way in which he is not likely to be detected. 
It is wrong under any pretence whatever, to hide the 
gracious gifts of God. They were given not only for 
your own benefit but for the benefit of others. And 
while you hide them, you injure not only your own 
fouls, but the fouls of your brethren. But though in 
imitation of David, you declare to all who fear the 
Lord, what he has done for your fouls ; or according 
to the exhortation of Peter, are ready to give to every 
one who aiketh, the rcafon of the hope within you, 
yet you (hould by his direction, do it with meelnefs and 
fear. 

When believers are convinced, it is their privilege to 
enjoy greater gofpel blelnngs, and from fuch a convic- 
tion feek the fulfillment of the promife by prayer and 
fading ; if the anfwer is not immediate, they are tempt- 
ed to give over the purfuit, either under a belief the 
bleiling is not attainable, or that it is not for them. A 
compliance with the temptation will be followed by- 
wandering and darknefs. Let them therefore not give 
up feeking, but fearch for the caufe, why the promife 
is delayed. There may be yet fome fecret bofom fin ; 
fome fecret power of unbelief or pride, which hinders 
from giving all up to God. Or he may anfwer many 
petitions at once, ana fill their hearts with unipeakable 
ftrength and comfort. 

This temptation may as ftrongly operate on the 
minds of believers, with refp;:ct to imerceilions for 
others, as in praying for themfelves. If they interce 
for the falvation of tinners in general, or of their c\ 

L 2 



125 

children, friends, and acquaintance in particular, "and 
do not fee a fpeedy anfwer, they may be ftrongly 
tempted to give over their interceflions, and ail other 
means of their falvation, under a belief God will never 
hear. Of all others Chriftian minifiers lie the moll 
open to this temptation. Yet none fhould yield to it, 
but fow their feed in the morning, and at evening with- 
hold not their hand, for they know not which may 
profper, or whether both will not be fruitful. Their 
prefent endeavors may be bleft, when they fleep in the 
iilence of the grave. Or they may even live to fee 
the feed fown, fpring up and bear an abundant harv- 
eft. 

When the children of God are convinced of the 
need of fanctifying grace, and to this end, have a clear 
fight of their remaining inbred corruptions, fatan fre- 
quently tempts them to believe, they have never known 
God's ju reifying grace. He tells them, fo much im- 
purity of heart cannot confifl: with the divine favor. — 
But remember, he makes known what is wrong in the 
hearts, as they are able to bear it ; that they may fly 
to that blood for cleanfmg, which can make the fouleft 
clean. Let this conviction be improved, that by faith 
you may lay hold on the promife, which offers a fuU 
nefs to all who hunger and thirjl after righteoufnefs. 

The people of God under their afflictions are often 
tempted , to an impatience to be freed. But they fhould 
wait calmly, for the time God has appointed for their 
deliverance. It is of more importance to you, to have 
grace properly to bear and improve your afflictions, than 
to be entirely delivered from them. To be iupported 
under them, may fo fanctify, as to render them the 
greater! blefTmg. But if according to your own defire, 
vou could break away from them, it might prove your 
ruin. God fees it needfiU for his people to be tried, 
and why fhould you complain ! Satan may fuggeft, 
if you could fee the end of thefe afflictions, and how 
they were to terminate for your good, you would rurr. 
no caufe of complaint ^r anxiety, but as they are now 
circumftanced, you have real caufe for both. 

But it will be well to confider, that one of the bright- 



127 

eft excellencies of the Chriftian faith, is to confide iu 
God in the darkeit hour of affliction, with an aflurance, 
that in fo doing, he will conduct your afiairs for his 
own glory and your good. It the event and ail con- 
nected circumftances were known, there would be lit- 
tle or no trial of your faith ; and to grow uneafy he- 
caufe of it, is to wiih your faith might never be put to 
the trial. Had Abraham known, God would have re- 
leafed his fon, and accepted for a facrifice, a rarn which 
his tender faithfulnefs had provided, what he did, could 
fcavc been no great trial of his faith. But vvhen he is 
feen going forward in obedience to the command al- 
though he could fee no way for God to accomplifh 
his promife, it can be no fubject of wondes to hear the 
apoitle fay, " he did net ftagger at the promife through 
unbelief, but was ftrong in the faith giving glory to 
God." 

Had Daniel certainly known, God would have flop- 
ped the mouths of the lions \ or the three children, that 
he wou^d have quenched the violence of the fire \ a 
very fmall degree of faith and Chriftian fortitude, would 
have been iufficient for their fjapport. But as they 
were ignorant of the method he would take to glorify 
himfelf, and fave them, and as they calmly confided in 
him, though thick clouds and ciarknefs retted on the 
event, there was fomething in their faith and conduct 
worthy ot imitation. 

Were we to examine the fcriptures, many like in- 
(lances might be found, in which the people of God 
have truiled him in the darkeft hour, and have been 
glorioufly delivered. To be impatient of deliverance 
before the time God appoints, or to wiih it in any 
other way than his wifdom directs, is in effect to wiih 
God may not be glorified, or our own fouls benefited. 
This is impious indeed ! But the enemy wiil labor to 
keep the impiety of it out of fight, that our fouls may 
be enfnared and overcome. Againft this we have need 
to watch and pray, and in all trials look earneftly to 
God tor fuppor-.-ng grace; and leave the time and 
manner of deliver nee entirely with him •, by fo doing 
ye may find Our trials fo fanctiiied, as to further us in. 



128 

the way of contttttment ; otherwife they will pr©ve % 
^reat hinderance. 

Omiffion of duty is a no fmall hinderance to content- 
ment, to all the fubjects of it. But very few who de» 
fline from God, but firft begin by omiffion of duty* 
Although they neglect duty, they do not intend to for- 
fake God, but intend by fome means fo to change the 
nature of the action, as not to have it imputed as fin ; or 
to be fo faithful in fome other duty not quite fo crofs- 
ing, as to make amends for thefe omiffions. 

Many who profefs to be difciples of Chrift, hav<? 
never fet up the worfhip of God in their houfe, and 
others have bafely difcontinued it. There families arc 
growing up around them, without prayer, or religious 
inflructions ; nor do they ft em to have any real con- 
cern for their own or family's falvation. Such muft 
have an awful account to give, before the judgment 
feat of Chrift. They ought now to confider, how they 
{hall meet the God they have neglected to ferve ; and 
with what face they will meet theii children, whom 
they have not taught the fear of God, and before 
wh^m they have fet fuch carelefs or impious examples* 

The neglect of one duty ufually makes way for an- 
other.^ When family worfhip is neglected, fecret wor- 
fhip is ufually fo too. Meditation and fecret prayer 
are omitted, either becaufe the mind has no tafte for 
them, or becaufe it is too much taken up with 
fome worldly purfuit, to find time to attend to 
them. On this head many excufe themielves, by al- 
leging that the command, to go into their clofet and 
pray to ttyelr Father who feeth in fecret, means the 
clofet of the hearty and thus evade the force of a plain 
command : and it is to be feared, rarely pray at any 
time or place. Such cannot reafonably expect to en- 
joy gofpel grace, unlefs they afk for it. It is no won- 
der therefore, that they are deflitute and discontented. 

Many entirely neglect the fciipture, or read it in 
fuch a carelefs inattentive way, they gain no mftruc- 
tion. Novels and romances are more efteemed and 
read than the holy bible.' Such difregard that plain 
command tojearch the fcrigturps i and yet they woulA 



129 

bethought good 'ChnjTians. They have need to a& 
themfelves, how they can expect to delight in the pre- 
fence of a holy God above, if they have now more de-* 
light in nonfenfe^ than in his law and promifes. Were 
they Chrifliau believers, diey could fay with the Pfalm- 
ift, " In thy law I delight," and u Thy word is fweet 
to my tafte." 

Some neglect the publick worfhip of God for the 
moil: trifling reafons. An indifpofition of body, which 
would not hinder them in the common bufmefs of life, 
will k.-ep them from the houfe of God. Others fpend 
the fabbath in planning bufmefs for the week., in idle 
vifiting, or riding for diverfion. And many of thefe 
would think us deftitute of all charity, if we dared pro- 
nounce them not chriftians. But let them remember, 
profaning the fabbath, and a neglect of the worfhip of 
God, are manifeft tranfgreffions of two commandments, 
under which God will not hold them gutklefs. 

Too many fet light by the ordinances of God. This 
is a frequent crime and one of no fmall magnitude. 
They are ordained by God, to be the ordinary channels 
of his quickening and comforting grace. Hence thofe 
who turn from them, practically fay, they difregard the 
divine authority •, and defpife, or {land in no need of 
divine influence. Who has a heart, which will not 
tremble at fuch impiety ! If thefe neglectors but feri- 
oufly thought on their criminality, they would find it 
very difficult to make their confeiences eafy. 

Chriflian profeflbrs too often neglect their duty, not 
only toward their own fouls •, but toward the fouls 
of others. Either through fear or fhame they often 
omit warning, inviting, and inftructing others in the 
things of God as duty requires. When met in vifiting 
circles, the time is fpent in evil or unprofitable conver- 
fadon : and they part without prayer. The time whicli 
fhould be fpent to build each other up in faith and ho- 
Sinefs, is fpent in murdering the characters of the envied 
innocent ; or in retailing, and fporting with the faults of 
the guilty. No Chriftian ought unneceflarily to vifit, 
where he knows he cannot have aChriftian vifit. He can- 
not do it without fufFering lofs. And if he lives in the 



s 



willing practice of it, he cannot come -out from* tiv 
world as the gofpel folemnly commands. Time is t< 
precious to be trifled away in fafliionable vifits an 
trifling converfation. I appeal to your own experience, 
whether you ever receive or pay fuch vifits with any 
fpiritual fatisfaction. The tear of offending, and 
drawing on yourfelves the ridicule of man, may entice 
you into them ; but this 1 ear muft be thrown off, if 
you would live and walk in gofpel liberty. If the time 
were fpent in devotion, which is fpem in fuch vifits, 
how much more fpiritual and huppy might you be. 
Ana when duty calls to meet in the circle of your 
friends, if you would fpend the time in holy converfa- 
tion, you might leave the place ftrengthened and com- 
forted in fpirit, and rejoicing in the Lord. When you 
meet therefore, let your converfation be as becomes 
the gofpel. And think^that for every idle word unre- 
pented of, you muft give an account in the day of judg- 
ment. May God help you to break this common and 
too fatal fnare ! Pleafe your own conferences, and obey 
the command of God, without regard to the frowns 
and flatteries of men. 

To draw you over to their party, they may have many 
idle pretences and turns, to evade the force of the 
command > but one plain fcripture will infinitely out- 
weigh them all. Therefore obey God rather than man* 
You cannot in this thing obey both. Be aflured when 
Gqd commands his people to come out from the world, 
he does not mean, they fhall keep up a fafliionable and 
unneceflary intercourfe with it. It is true indeed, 
they cannot be wholly feparate from the world, while 
they are in it. But when duty calls to vifit them in 
ficknefs, to labor or deal with therh •, or to pay a friend- 
ly vifit to our own near relations, who are of this clafs ; 
it is a very different thing from keeping up a fafhionable 
and needlefs intercourfe with them, in ufelefs conver- 
fation ; or in any or all of their common amufements* 
The one may be done confident with duty, the other 
is utterly inconfiftent with the fpirit and practice of 
Chriftianity. This you have long known, but perhaps 
have not yet put on refolation enough, to reduce it ttt 



131 

jtractice. May God help you to do it fpeedily ! Go 
then among Chriitians, among enquirers after favinj; 
grace, and to places where you can have Chriitian 
conversation, and God will blefs you. 

The omiffion of watchfulnefs is a great evil, 
and as great a hinderance. Hence we find it fo re- 
peatedly and ferioully urged in fcripture. By getting 
off our guard, we give fatan an opportunity to fill the 
mind with evil thoughts and tempers. If thefe arc 
fuffered to remain unchecked, they readily caufe us to 
Aide into other neglects of duty, improper converfation, 
the foppery and vanities of the world, and into all man- 
ner of evil. If we are fo unmindful cf our duty and 
inrereft, as to flumber like the fooliih virgins ; we may 
be allured the enemy does not fleep, but goes about like 
m roaring Lion [eeking whom be may devour. He will 
avail himfelf of fuch unwatchful hours, to allure the 
mind into evil. We have need therefore to refill him 
fteadfaft in the faith, by prayer and watchfulnefs. Let 
us reflect, how often an unwatchful fpirit has given 
Jfiatce to unbelief, pride, anger, and many uncharitable 
expre flions, which have afterward colt us many re- 
pentant tears and groans* Let us then ftand on our 
guard, and watch unto prayer ; look for and hafte to 
the coming of our Lord •, that when lie appears we may 
appear with him in glory. 

Vifiting the fick and afflicted is too much neglected. 
i Many are fo engaged in idle and childim diverfions \ 
i others fo taken up with getting riches ; or fo covetous, 
I that they are afraid they fhall be conftrained to relieve 
their diftrefles if they vifit them \ and other? fo loft 
i to humanity, that few are without their exoufes, and 
j the afflicted are left to languifh out a mif:rable life, 
» unpitied and unrelieved. But what miferable and dif- 
1 graceful profefibrs of religion mud fuch be, who will 
I (port and play like children, and yet iurrounded witk 
4 their fuffering and dying fellow- men ! Or who are lo 
( taken up with amaffing wealth, as to allow themfelves 
( no time zo drop the tear of fympathy, or extend the 
i [land of charity ! Or ftudioufly keep at a diftance, for 
it of feeling it a duty to give * little of their treafure \ 







132 

Or what feems more aftoniflring, if more can be, ar< 
fo deftitute of humane feelings, as to be entirely un 
moved at the fight or hearing of a fellow creature i: 
diftrefe ! ! Let fuch no more be called Chriftiana, left 
infidels triumph. 

This neglect of vifiting the fick and afflicted, is ad- 
ding to their affliction, and often more painful, and 
harder to be borne, than all other misfortunes united. 
Make the cafe your own. And tell me, if you can find 
words equal to the defcription, what would be the ad- 
ditional weight of your diltrefs, when borne down with 
ficknefs and deftitutd of the comforts of life ; if your 
friends and acquaintance fhould refufe you a friendly 
viiit, and that iympathy and relief in their power. The 
excufes with which you now try to content your own 
minds, would not be fufficient in your opinion, to juitify 
fuch a bafe neglect of duty toward you. And why 
will you plead them in your own omiflions ot duty ! 
Were you to go to them, when theii minds are tender 
and fufceptible of good impreflions, do good to their 
bodies and deal faithfully with their fouls \ you might 
be the happy inftruments of leading many of them to 
the fountain of true happinefs. Buc if you fhew ever 
fo much concern for their fouls, and do not relieve 
their outward diftrefles, when it is in your power; 
they will have no juft reafon to believe you have die 
fpirit of Chrift : and you greatly deceive yourfelves if 
you believe it. 

Shew yourfelves Chriftians then, by feeking out, 
and fympathizing with, and relieving the dillrefled. 
Feed the hungry, cloath the naked. And let neither 
luxury, prodigality, pride, covetoufnefs, want of hu- 
mane feelings, or any other hinderance, deprive you of 
the power and inclination of fuch ihining acts of Chrif- 
tian charity. And labor to do them all from a right 
temper of heart, if you would worthily bear the 
nam* of a Chriflian. But if deftituta of the tem- 
per and practice, fuch no more deferve the name of 
C!niitians % than a habitual thief, does that of an honeft 
Let fuch read the 25th chapter of Matthew, and 
tremble at their approaching fate. 



13S 

It may be proper here to remark, that the law of 
oharity does not bind you to be the fupportsrs of idle- 
nefs. If you bellow any of your ..ifts on the idle, they 
Ciouldbe accompanied with a plain reprimand for their 
indolence, and an energetic exhortation to honefly and 
lnduftry, or elfe to avoid your prefence. But the wife 
and children of an intemperate or lazy man, may be 
real and proper objects of charity. For why fhouki they 
be left to flarve or. freeze, becaufe tlv y are fo unhappy 
as to urt an iado ent fiusbihd and father ! 

And winie it is in your power, you ought to be the 
irore ready and inftant in the work of charity, becaufe 
you know not, but you may need help. There may be 
; tange of circumltances. You may become poor, 
j|ni fuch as you have relieved, may be in a flate to 

p you. If they have not fuffered the lofs of human- 
ity by a change of circumltances, they will leel them- 
es obliged to reach the hand of charity to you. And 
ers vfho have known your former kindnefs to the 
r, will be compaflionately moved to help you. And 
you will have the heart-felt fatisfaction of reflecting, 
that you behaved as i'tewards of God, while it was in 
your power. You may alio gain their prayers, which 

y be anfwered in everlafling bleffings on your fouls. 
Therefore in whatever view you confider it, there are 
many proper motives to itir you up to this duty, and 
as many weighty things to deter from a neglect of it. 

The lcripturc has made ftlf examination a duty ; 
therefore the omiffion of it mull be an evil ; and a 
hiixlerance to the happinefs of contentment. But fome 
Kiay fear to enter ferioufly and clofely into this duty, 
left they fhould be found too far in the rear. — Like a 
merchant who fufpects hifl\felf a bankrupt, and will 
not examine his affairs, kit he fhould find it true. O- 
thers may neglect the duty out of a vain and prefump- 
tuous confidence, that all things are well, and that they 
have no need to enquire into their flate. Others may 
be too indolent and forgetful, to call themfelvcs to a 
ftrict accou it refpecting their flate and progrefs in 
grace. While fome may be fo deluded with antinomi- 
mn dreams, as to think all this to be tacx^ftrvilUy^ and 
mconfifteat with go/pel libertj. 
M 




But however fo plain a duty may be neglected,', 
thofe who are guilty of it, will be found great lofers. 
Th^y might become eminent for piety ; but inftead of 
this, it is tp be feared, many of them will never real- 
ize their ftate, until the light of eternity forces them to 
feel. But it would be infinitely better to know now, 
that if they find themfelves deceived, they may have 
an opportunity to efcape the deception, and become 
the difciples of truth. Let it be confidered in any fpir- 
itual view, and they mult be deeply convinced, the 
duty is of importance, and, that it is very dangerous 
to neglect it. Enter upon it therefore immediately, 
and endeavor to .know daily, the ftate of your affec- 
tions towards God, and whether you are advancing or 
declining ia the nvay of contentment. Without which you 
will find it difficult, if not impoflible to grow in grace, 
or to meet death with the courage of an affured con- 
queror. 

Perhaps no one duty is more omitted, and the omif- 
Con attended with greater evil, than the laboring in a 
gofpel manner with thofe, who have offended againft 
the rules of God's houfe. Yet as much as this evil 
prevails, and as many excufes as the committors of it 
make in their own vindication, there is no duty more 
clearly revealed in the gofpel; nor any one more fol- 
emnly enforced. -St. Paul fays, " If a man be overta- 
ken in a fault, ye who are fpiritual, reftore fuch an one 
in the fpirit of mecknefs, considering thyfelf left thou 
alfo be tempted*" Four things are worthy of notice in 
this fcripture. (i.) The perfons who are to reftore 
the offender again to fcllowfhip — r— they who are spir- 
itual — that is, fuch as have the fpirit of Chrift, for 
Hone others are capable of acting or judging as they 
ought on this or any other cafe, which comes before 
the church. (2.) Thefe are to restore him- — : — 
to perform all neceffary labor with him, and when he 
difcovers proper marks of repentance, take him again 
into Chriftian fellowship. (3.) The manner in which 

it is to be done —in the spirit of meekness. All 

roughnep muft be carefully avoided, and the fpirit of 
love, tender neft, and humility, muft temper, and ap~ 



pear in all which is done or faid concerning him. (4*-) 

Consider thyself left thou **ilfo be tempted thou 

art exposed to the fame fnare, or one equally danger- 
ous. Remember, although he has fallen, thou art not 
beyond the reach of temptation, or the poihbility of 
falling ; therefore boaft not, but be humble. 

The direction given by our Lord is equally expreC- 
five. "If thy brother treiTpafs againft thee, go and 

tell him his fault, betwixt thee and him alone If he 

will not hear thee take one or two more — If he will 
not hear them, tell it to the church. 3 ' Notwithstanding 
thefe directions are fo plain, many excufe their neg- 
lects in the following manner. — " They are intoxica- 
ted with anger or Jbirits, when they offend, and fhall I 
rebuke them then r" Perhaps not in all cafes. Yet it 
will be fometimes your duty to reafon with an angry 
man ; and when mild reafoning has made him calm, 
he may be rebuked for his folly. But if there are fome 
cafes, when it would be improper to reprove, ct the 
time and place where the offence is committed ; it is 
no argument, it fhould never be done afterwards. Con- 
science and fcripture will decide this, by condemning 
thofe, who take refuge in fuch abfurd excufe s. rt They 
will be offended with me." How do you know this i 
Inftead of it they might be brought to repentance, and 
their fouls faved. And will you ruin your own fouls 
by neglect of duty \ and let others go peaceably to hell, 
for fear of offending them ? Who taught you this fear ? 
It muft have b*cn the grand accufer of the brethren, 
for it is not juftified, but condemned by the gofpel. 

(i It will do no good." Was Chrift not wile enough 
to have feen this, were it real ? If he affigned no fuch 
reafon for neglecting the duty of reproof, who gave 
difobedicnt man authority to do it ? " I have no gift 
for reproving." Do you then charge God with re- 
quiring that of you, which he has given you no ability 
to perform ? The excufe certainly implies this : For 
God has faid, " Thou (halt in any wife rebuke. 5 ' But 
you in effect fajr, he has given you no ability for ir. 
But what is this better than faying, " 1 knew thee to 
1 fee an auftere man, reaping where thou hadft not ftra\r- 



136 

-ed ?" Beware then left the lot of the difobedient and 
unprofitable fervant be your portion ! May you feafon- 
ably take warning ! 

Such neglects of dirty Ieffen the fenfe of the divine 
goodnefs, and deeply wound the fpirit of brotherly 
Kindn^fs. Hardnefs againft an offender unavoidably 
follows. For a while, the neglector may pretend to 
fellowfliip as before. But it is all hypocricy, and real- 
ly increaies his want of fellowfhip for xhejirft offender > 
till he views all he fays or does with an evil, jealous 
eye. Here begins a diftance of fpirit and conduct, 
expreffive of the temper of the mind ; which is foon 
discovered and practiced by the other. Their fhynefs 
grows into a fettled hatred, and it will be almoft a 
miracle, if they can be again reconciled. But had he 
gone to the offender as duty called, the breach might 
have been healed -, or if not, he rh'ght have done his 
own duty, and enjoyed gracious communion with God. 

Many initead of rebuking the offender* whifper, ot 
report the offence to others. And it is no 'uncommon 
thing, for friends and foes to have the whole as a com- 
mon report, before the offender hears any thing of it. 
And the firft he hears of it, he may be told of it by 
way of reproach ; and be irritated, not only by the 
manner in which it is told him ; but, that-his brethren 
have been fo evil, as to tattle hia faults through the 
whole circle of his acquaintance. This vile unferiptu- 
ral practice, has occafion^d in the church divifions and 
tumults almoft without number. Thofe who are guilty 
of this evil, pretend to vindicate their conduct by fay- 
ing, they were fo burdened, they could not avoid open- 
ing their minds to a confidential friend. — And fo they 
commit another known fin, to eafe themfelves of the 
guilt of the firft ! ! How much better would it have 
been, to have gone to the offender in love and meek- 
nefs, according to the plain direction of our Lord ! 

This omiffion brings darknefs, and the fin of ivhifp- 
ering not only increaies it \ but lays a heavy and very 
unneceffary burden on the whole church, and perhaps 
becomes the foundation, not only of the apoftacy of the 
perfon who lirft offended ; but of a difficulty and di- 



137 

rition which may difcourage many. How alarming 
the confideration J 

No pcrfon can be fo fit to adminiftcr the firft reproof, 
as he who is knowing to the offence. If the offended 
report it, and an individual or the church undertake 
to reprove, it can only be by hearfiy, and fuch is the 
nature of man, he will not bear reproofs of this kind, 
like thofe founded on real knowledge. Indeed he has 
good reafon to fay, " Why do you not call thofe trans- 
greflbrs to an account, who by telling my faults, have 
been as guilty as myfelf ? I no more deferve reproof 
and excommunication than they. And why am I con- 
demned, and they paiTed by unnoticed ?• And if they 
had aught againft me, why did they not come them- 
felves ? Have they been fo long guilty of fpreading my 
faults contrary to fcripture, that they are afhamed to 
fee me ?" 

It is common for fome members, to run with all 
their trials of this kind to their minifters and tell them, 
— " Such a brother was angry — another is proud— ^ 
another coveteous and unkind — another has but little 
religion" — and the like complaints. But we have good 
reafon to fufpect, that thofe who thus complain, are 
guilty of what they charge on others. And if every 
minifter would reprove all fuch with great plainnefs 
and tendernefs, this growing and diftrefhng evil might 
be cured. I am perfuaded if fome method is not taken 
to prevent its- progrefs, it will foon become the caufe of 
incurable wounds. May we not believe, that at Icaft 
one hilf of the backflidings, are occaGoned by the fin- 
of whispering ! Are we who piofefs to be minifters of 
Chrift wholly free from this evil ? Let us in ail things 
be examples for the flock, and never reft till we have 
expelled this heinous fin from the church. 

Talebearing and whifpering is a monfter,. which begs 
at the door of aimoft every heart, among many he finds 
full entertainment \ and very few have courage to form 
and execute defigns againft his life. May the miniflers 
of Chrift by the fword of the fpirit wound him unto 
death : nor would I have the deadly wound healed, le% 
^dl the world fiould wonder after the beajl. 
M 2 



138 

But many are deceived, by fuppofing it n not aa 
€vil, to report the faults of others, if in doing it, they 
put on a tone of forrow. Under pretence of mourn- 
ing for their follies they commit many heinous fins , 
and with a voice and look of diftrefs make a bufinefs 
of talebearing, and carry it on to fuch a degree, it is 
much to be feared, they will exclude themielves from 
the kingdom of grace and glory. 

Others commit this evil by way of enquiry. (l Have 
you heard that brother A. or fitter S. has bten guilty 
of fuch or fuch a crime ?" Mixing a tone of diftrefs 
with all they fay. In this way of dealing with offen- 
ders, whole focieties may fpend the time, which fhould 
be fpent in devotion ; and in mournful complaints one 
to another, tell their fears of coming to nought, and 
never take one gofpel ftep to efcape the threatening 
danger. Such for wifdom, refemble the man who 
would lift his hands over his head, to avoid being crufhed 
by a falling mountain. They dijplay their mighty cour- 
age, by talking over the offender's faults in his abfence ; 
and deliver many ferious charges to keep the whole 
fecret from him ; and fo part with exhortations to dif- 
obedience ; and with doleful complaints of a barren- 
nefs and trials ! They make fhift to bear his member- 
Ihip as timorous people do the tooth ache. Thev look 
on him as an offender ; but never tell him he has of- 
fended. They call him brother ; but account him an 
enemy of the crofs of Chrift. Or elfe they fall into 
the other extreme, and wifli to pufli him headlong out 
of the church, without ceremony or affection. It is 
no wonder, that fuch fo often cry, " O my leannefs ! 
O my leannefs !" 

There are fome things interwoven with the very 
conftitutions of mew, which religion will never wholly 
irradicate. From thefe conftitutional peculiarities ma- 
ny things may flow, which are offenSve to one of a 
different conftitutional turn, though perfectly innocent 
to the other. One may naturally be of a melancholy 
hab.t, and though he may enjoy a good degree of Chris- 
tian cheerfulnels, yet this may never be wholly done 
away, but produce feveral things difagreeable to one of 



139 

a different habit. Another may naturally he of a cheer- 
ful and lively turn ; and though he may pofiefs a geed 
ihare or' Chriftian folemnity ; yet there will be a vivac- 
ity of temper and conveffation. which will not corref- 
pond with the feelings of the other. And thefe have need 
to fet up a ftrong watch, or they will fall into an un- 
happy cenfuring of each other's conckict. Chriftians 
fliould always calculate on making a charitable allow- 
ance for thefe natural, conftitutional biqfes. Though 
the allowance fliould never be fo great, as to make 
Melancholy pafs for Chriftian fobriety ; or a vain levity 
for Chriftian cheerfulnefs. And yet it is certain, than 
the manners of thefe different perlons will never appear 
exactly alike ; although they both may have the mind 
whxh was in Chrift. 

Nearly the fame may be faid concerning fome things, 
which originate from different modes and circumftan- 
ces of education. What in one place would be con- 
fidered civility and fufficiently polite, would in another 
be looked on as clownifh awkwardnefs ; and were thefe 
to practice fome manners, which others can and do 
practice confidently with humility -, they would not 
only fpring from pride in them, but become the occa- 
fions of an increafe of it. And on the other hand, 
whatever they fee in others, which goes beyond their 
prefcribed rules of politenefs ; they haftily impute it 
all to pride, and conformity to the world. Although 
I would fay nothing in favor of a fmful conformity to 
the faihions and cuftoms of the world *, but ufe all 
evangelical methods to difcourage them ; yet I am well 
convinced, there fhould be Chriftian charity exercifed 
with refpect to things, which originate from different 
manners of education. 

But for the want of fuch a charitable allowance, 
when we fee the fruits of a conftitutional bias, or one 
given by education •, we too haftily afcribe all to a bad 
intention, and call it a premeditated evil. And under 
the influei ce of this want of Chriftian Unity and the 
unfaithfulness of each other above defcribed ; we are 
too often hindered from going to them in love, to en- 
quire for our own information, and to advife them for 



14© 

theif good 5 and though they are loving difciplea ©f 
Chrift ; yet our negligence induces us to believe, they 
are intentional, if not ohftinate offender?. Such a 
view of them, together with our neglect of duty, begets 
many wrong tempers towards them •, and unlefs we 
are brought to repentance, we are never lit afterwards, 
to perform a icriptural labor with them. By this alfo 
we are hindered from progreffing in the Way of con- 
tentment. 

When fome profeiTors grow cold in religion, they 
are inclined to think all others fo too \ although they 
do not properly realize, that this is the cafe with them- 
felves. In this ftate they fall on others with cenfures, 
exhortations, and threatenings, without any appearance 
of mercy. There is no ugn of tendernefs or love, ei- 
ther in their exhortations or prayers. Although there 
may be times, when backfliders may be reproved with 
fome degree of feverity ; yet even this ought to be 
tempered with the utmoft love and humility : but gen- 
erally an encouraging and inviting manner of addrefs, 
will be mod effectual y unlefs they are deeply loft to 
all moral feelings. 

I need here hardly obferve, that moft of thefe arc 
crimes, for which there can be no well grounded ex- 
cufe. And the reft arc fuch as mould be carefully 
fliunned as hmckrances to contentment. What can be 
more plain than the direction of Chrift, Matt. 18th ? 
And of the apoftle, Gal. 6th ? No one can miftake 
who is willing to know and do his Mafter's will. Thefe 
are as- plain, as " Thou fhalt not kill." And yet mul- 
titudes live in the habitual breach of thefe rules, and 
yet have the boldnefs to call themfelves by the name 
of Chrift. ; 

There is yet another eirof into which fome fall, 
when they pretend to deal with an offending member. 
They feem to have no other end in view, than to ob- 
tain evidence enough to prove him guilty of the crime 
he is charged with, and then to expel him from the 
church. But this is utterly wrong. They indeed 
ftiould be careful not to accufe a brother without proper 
evidence*, but before they even intimate as if he mult 



HI 

gd out of the church, let every pofiiblc and probable 
ftep be taken to reconcile and reftore liim. And if all 
proves ineffectual, he mud be expelled. 

Some are too much inclined to believe flying and 
idle reports againft their brethren. And by fo doing 
get jealoufy ami hardnefs againft them, when perhaps 
there is not a fyllable of truth in all they have heard. 
The wicked, many times, make and retail flander, t$n 
purpofe to difturb and divide the church. And if 
they can make the members liften to, and believe their 
reports againft each other, they will not fail to give 
them nvholefale fupplies. It is an undeniable fact, that 
fome of thofe, who in all other refpects are men of 
truth ; are neverthelefs fuch enemies to religion, that 
they do not hefitate to ilander its profefibrs. But if 
you have reafon to believe the things reported, go to 
the accufed perfon in love, and enquire into the truth 
of them for yourfelves, and if you find them true, and 
after fni table labor he does not for fake the offence, 
bring it in gofpel order before the church, that he may 
be dealt with according to the discipline of the houfe 
of God. And by a neglect of this method, fee you 
do not keep it feftering in your heart, till it grows into 
an incurable fore : neither make it more public than 
the wicked themfelves, by enquiring every where, 
■whether others have heard of it. 

Some, in attempting to imprefs the minds of ethers 
with the real need of heart holinefs, do it too much 
by way of terror. They cannot fail to be unfuccefsful. 
It will rather tend to their difcouragement than to their 
help. Corifcquently, will more or lefs hinder both in 
the way of contentment. However carnal profefibrs 
may be addreffed like thofe of the Afiatic churches ; 
yet in applying the doctrine of holinefs to believers^ it 
fhould be done by way of inftruction and encourage- 
ment. They fhould be told the bleffmg is for them \ 
that God has promifed it, and able and willing to ful- 
fill the promife •, that the blood of Chriil is efficacious, 
and the fpirit of grace powerful to effect ihe work. 
If through the fpirit of wifdom and holinefs, you arc 
become flronger than others, remember the jlronv arc 



142 

io bear the infirmities of the tveak ; to Jlrengihtn the 
'weak hands, confirm the feeble knees, and help fupport 
them under all their burdens. Therefore in all your 
addrefles be companionate and mild. If you enjoy 
fuperior grace, be the more humble and forbearing. •, 
and {hew yourfelv^s fathers and Laders in Ifrael ; and 
do not refemble imperious and mercilefs Have -drivers. 
Many neglect their meetings of Chriftian fellowfhip. 
Although bound by folemn covenant to meet wit} 
their brethren, to encourage, and watch over them ; 
yet falling off by degrees, forget or ralhly break their 
covenant vows \ defpife and neglect the bleffings whict 
were formerly enjoyed, when they were faithful tc 
meet together. Such cannot be reckoned among the 
faithful ; or even be confidered as prtffing after con- 
tentment. But notwithstanding this is fo evident a 
breach of gofpel rules, yet they have their excufes, anc 
hope to be yet thought good Chriftians. They plead 
worldly care and bufmefs ; or, that there are fome whe 
meet> they cannot fellowfhip •, or fomething elfe equallj 
trifling. As to the firft, there may be times, when du- 
ty fo loudly callS in the concerns of life, that it would 
not be right to leave them ; but thefe inftances with 
ihoft people feldom occur. And generally thofe whe 
moil plead them, have fo little relilh for the worfhip 
God, they are glad to lay hold on any thing to ex- 
cufe their neglect. If the concerns of life interfere 
with religious duties, and make men lefs holy than the) 
other wife would be \ one of two things mult be true 
th< y have either taken on themfelves unneceffary cares *, 
or they attend to their lawful concerns with a wrong 
fpirit and view. Confequently their excufes are fo far 
from rendering their neglect juftifiable, that they only 
make them the more criminal. 

As to the laft) it feems but a weak pretence, to for- 
fake the company of many they pro fefs to love, becaufe 
they are tried with one or two ; and by fo doing 11 cut 
themfelves off" from the tjlefling of meeting with their 
brethren, and from all the ftrength and comfort which 
ufually flow from fuch meetings. If any have offended, 
there is a proper way to reclaim them, or if irreclaim- 



14* 

able, to expcll them from the church. And if others 
abfent thenilelves from the church and its privileges, 
without attending to this method, it will appear to all 
fsrious believers, that they are as much or more in the 
fault, than thofe they accufe. If there are real offenders 
in the church, the truly faithful will unite to bring" 
them to repentance, or cut them off according to the 
order of gbfpel dilcipline. And none will defert the 
church on fuch trifling pretences, but cowards and the 
lukewarm. 

That I am not miftaken in the character of fuch 
men, will appear, when we undertake to reprove them. 
They will bear no reproof. But begin to tell that o- 
thers conduct as bad as they, and yet are not reproved. 
And if poor they will perhaps add, the rich are favored 
and vrfittd, but they are reproved and neglected. But 
let fuch remember, their excufes will avail them no* 
thing, when the light of eternity pours in upon their 
conlciences, and they are fummoned before the tribu- 
nal of an impartial judge. Learn therefore to think 
«hurch privileges of more confequence, than to neglect 
them for fuch cbildifh reafons. Be zealoufly and per- 
fcveringly engaged, to give up your account with joy, 
mid not with grief. 

We have already noticed a number of omiffions of 
duty j and fome of the miferable excufes made by thefe 
criminal neglectors, and by which they add criminality 
to guik. It is to be devoutly wifhed, that inftead of 
pursuing a way fo evil and unhappy, they will confefs 
and foriake, and earneitly engage in the pwfuit of con- 
tentment. But as the cafe now ftands with them, it is 
a matter of no furprife to find them make fo little pro- 
gr-fs in the Way of Happinefs, or that they continue 
io wreftleis and difcontented. Such have no more 
right to expect the happinefs of the gofpel ; than a 
traveller has to look for the end of his journey, when 
lie (lumbers away his whole time on the road. 

But as there are various other binderances to content- 
ment, it is now time to pafs on and confider another 
clafs, which are the fins of commiflion. Thefe alfo 
iiaiid oppofeU to contentment, as well as thofe of o- 



1*4 

jaiffion. It may not be amifs however here to remark, 
that' the involuntary miftakes in judgment and errors 
in practice, infeparably connected with the ignorance 
and infirmities of our natures, are not to be claffi- 
ed with either. When I fpeak of the fins of omif- 
Con, I mean the neglect of plain and known duty. 
And 1 mean by the fins of commiffion, fuch acts a$ 
confeknee and the fpirit of God join to teftify, are 
breaches of the plain precepts of the gefpel. 

We are now led to notice thofe actions, which are 
thus teltiiied to be evil. *lo hate God and our fellow- 
pien are of this clafs. Though many in heart really 
hate God, yet few will own or juftify themielves in it. 
— But do not blulh to confefs they hate their enemies. 
And under the influence of that temper feek ail pofli- 
ble evil againft them. Let fuch remember, they tram- 
ple on that well knowa command, which makes it 
their duty to love their enemies, to blefs their perfecu- 
tors, and pray for fuch as difpitefully ufe them. The 
love of God and man is the foul of religion. An I were 
I to be afked to define pure and undefiled religion, I 
could not do it better than by faying, it is ihe love of 
Godjhed abroad in the heart and acttd out in the Ife. lie 
then who lives in the habitual hatred of God or man/ 
is deftitute of all religion : And thus remaining, can 
neither be contented nor happy. This evil might have 
been confidered before, and viewed as the luxur?.nt 
foil from which all other hinderances fpring. But if 
is only treated as a fingle and fepar tte hinderance, it 
will be found to be neither a. frnaU nor an uncommon 
one. 

The law of Chrift has made profane /wearing an evil. 
Bu'imany blafpheme the name of God, or take it in vain; 
with as much (Seeming delight, as if it were a comman- 
ded duty. And if to be condemned and cafi of by God, 
were falvation, am! the only ftate of happinefs, they 
couid not more repeatedly and earneftly pr.-iy for it. 
Being fo familiar with oaths, they mix them with their 
common converfation ; and attempt to confirm the 
fxxoft firnple relation of facts, by the profane ai d ufelefi 
repetition of an oath. By this method of conversation 



145 

they fm againft God ; render their own fouls unhappy $ 
give others reaibn to fufpect them falfehood ; break 
over all rules of politenefs and correct fpeaking ; unfit 
themfelves for evidences in courts of juftice ; and make 
themfelves infamous and ridiculous before all ferious 
and well-bred people. Nor will any but the mod in- 
famous and depraved, plead any thing in vindication of 
a practice fo unfcriptural and oppofite to the interefts of 
good fociety : even if this world is the only ftage of our 
exiiience. I fay, oppofite to the interefts of good fociety, 
becaufe it is an undeniable fact, that fuch a familiarity 
with oaths and the name of God, has a direct tendency 
to make men trifle with them even before a court of 
juftice, and in all covenant engagements. And in 
proportion as this evil prevails, we lofe the benefit of 
judicial courts, and covenants ; and with them, two of 
the beft bonds of civil fociety* This evil is fo pernic- 
ious, Chriflians, minifters of religion, and parents 
fhould unite for its destruction ; cr they will be hinder* 
ed in the Way of Happinefs. May we with one con- 
tent arm ourielvcs againft this horrid foe ; and may 
God lead us to the battle and give us the victory. 

Fraud and theft are condemned by laws human and 
divine. And xi profefled infidels only, tranfgreffed 
them, I (hould not need to fay fo much on the fubject. 
But I am lorry to fay, too many profefled Chriflians 
are daily guilty of the firft. They calculate on taking 
every poffible advantage, and efcape the laih of civil 
law. They have little or no regard to the law of God, 
nor would they to that of man, were it not for corpor- 
eal punifhment and prefent difgrace. And what adds 
to their criminality, they juftify themfelves in the prac- 
tice, by pretending, if others do aot take care of their 
own intereft, they are under no obligation to do if j 
but have a right to take all they can get. 

Perhaps the perfons thus defrauded, were not made 
by God fufficiently difcerning to fee the fraud : confe- 
quently you took advantage of their ignorance. But 
did God give you fuperior abilities to defraud and 
ruin others ? Would it not be the part of a rational 
and humane creature to defend and aflift them ?—Qr 
N 



perhaps he had fuch confidence in your honefty becau% 
you profeffed to be a Chriftian, he did not fufpect you 
would try to defraud him of his juft right, by veil- 
ing the imperfections of your commodities ; and by 
exalting their good qualities, higher than would confift 
with truth. But no one act of fraud rs more black, than 
that of making the neceffitous cirsumftances of men ? 
*n opportunity of exorbitant interefts ; and thereby 
ft rip them of the little they poflefs, and leave themfelves 
and families in a ftate of want and wretchednefs : or put 
them in prifoti for not anfwering a demand, which in 
the eye of ftrict juftice has nothing in it more binding 
than fraud or robbery. This is no uncommon evil. 
And though the perpetrators of it take meafures to fe- 
cret themfelves from the eye of the law, yet they arc 
no better than highwaymen ! They may fee their pic- 
ture arid their end, by reading the firft part of the 5 th 
chapter of James. 

Drunkennefs and all other kinds of intemperance 
i& forbidden by the law of Ged. And yet many who 
profefs faith in Chrift, are guilty of more or lefs in- 
temperance. Some are mere lots. They place them- 
felves below the fwine which wallow in the mire. They 
fpend their eftates, 4iftrefs their families, ruin their 
characters ; and it is to be feared, will ruin their fouls. 
— Thofe who go further in drefs than is decent an<j. 
comfortable ; eat } drink, or fleep, more than health re- 
quires ; or eat and drink what they know is contrary 
to health, for no other reafon but to pleafe the tafte, 
are guilty of intemperance, juft in the fame proportion 
as they go beyond the plain rules of the gofpel, which 
require all things to be ufed for the glory of God. Al- 
though at preient they do not go to the excels juffc 
na«ied> yet they may be laying a foundation for it, 
and in time be equally the (laves of intemperance ; un- 
lefs they refolve through grace, to regulate themfelvei 
according to the gofpel. — It is very eafy to unfit the 
jnind for devotion, by too much indulgence in fleep ; 
by taking too large a quantity of food or drink ; or by 
taking that kind, which will not agree with the confti- 
tution. To avoid this* evil,, fome will need no fma'l 



11 

jfhare of refolution ; efpeciallyj iuch as arc by Huty call- 
led into many dkfcrent places and companies. Bttt 
there is no better way, than for a man to ftudy hU 

n conttitution, the quantity and quality of food 

which bell fuits him ; and then fix on his rule, and 

never tranfgrefs it, unlcfs imperious neqeffity demands. 

In this way, he may keep in the path of goipel felf-dc- 

I without injury to himfclf or otherSi 

diary and fornication are eviis to wliich the gof- 

: gives no licene \ but are every where condemned 
in the mod awful manner. Yet many commit them, 
and carry on the dark intrigues of libcrtinifm, as if they 
were the mod laudable and intereiting purfuits in the 
world. Thefe evils are gloried in, as if they were the only 
way to honor ; and as if men were created for no other 
purpofe. Some chufe the dark (hades of night to pay 
their beaftly worlhip to their lecherous goddtfs; 
■ while others have grown fo perfect in their brutal at- 
tainments, they were not afhamed to worfhip in the 
light of noon- day. Thefe mifcreants artfully feek the 
ruin of female virtue and modefty •, and when it is ac- 
compliihed, they glory in the achievment, as if they 
had reftored a finking and ruined w r orld. To effect 
their more than diabolical defigns, they pretend the 
itrongeft and pureft affection, make the mofl folernn 
vows of conftancy •, and when the unhappy, unfufpect- 
ing creature is taken in the artful and too fatal fnare, 
they leave her friendlefs and wretched \ and perhaps 
to complete her mifcry, call her a fool for believing 
them, and fhout for joy and victory, as if they deferved 
a burft of univerfal applaufe. 

We cannot have a more finifhed picture of human 
depravity, than a female, who is fo loft to that delicacy 
and modefty, by which the Creator has characterized 
her fex, as to become an unblufhing actrefs and leader 
in thefe bafe intrigues. The time was when ihe fhud- 
dered at fuch a character, and in heart deteftcd the 
crime. But having been drawn into the evil by the 
wicked intrigues of others ; or having unwatchfully 
and bafely begun to trifle, with what mould have beeji 
held the inviolable glory of her; fex •, ihe has funk by 



I 



1*8 

flow degrees, till impudence, univerfal depravity, and 
difgrace, are the prevailing traits in her character. Let 
thofe who were created for nobler purpofes, act up to 
the native dignity of their character •, and they will 
be juftly entitled to our efteem \ and confidered as the 
chief ornaments of the lower creation \ — as the healer 
of our woes smd partners of our blifs. 

If any thing can be more difgraceful to human na- 
ture, it muft be an adulterous breach of the marriage 
covenant. We can hardly conceive of any covenant 
more folemn and binding. Thofe who are guilty of a 
voluntary breach of it, are guilty of the bbckeft kind 
of perjury. If they cannot be trufted for the fulfilment 
of fuch an engagement ; they are capable of all breach- 
es of truft. And yet with many, few things are mere 
trifled with, and lefs regarded. Even the famous, po- 
lite Lord C — -d himfelf, did nothing better, than teach 
his fon the art and propriety of feduction. And it is 
to be feared, there are many who as little regard the 
law of God and man ; and their own moft folemn en- 
gagements. Whatever unlawful liberties they may 
take, but few of them would grant their Partners and 
daughters the fame \ though they cannot in juftice fay 
they have not an equal right. 

It is not to be doubted, but in their bwn minds at 
leaft, they attempt fome mode of defence for their evil 
conduct. But whatever method of excufe is purfued,. 
they cannot plead for it on the authority of God's 
word ; for that repeatedly forbids it, on the pain of ev- 
erlafting condemnation. And they have as little rea- 
fon to plead for it on the principle of its utility. What 
benefit can arife from it ? Can it be of fervice to man- 
kind to break the moft fokmn vows ; to trample on all 
laws human and divine ; and to introduce a courfe of 
things, which if it were univerfally to prevail, would 
leave our children without friends, fupport, inftruction 
and government ! If the facred ties of wedlock were 
univerfally difregarded, it caiwiot be denied, but all thefe 
evils and many more, would rufli on the world like an 
impetuous torrent. But to fpeak out plainly ; (though 
J fay nothing here of Chriflian jrecepts,) what mzr± 



n 



149 

of feeling and honor, could think it a favor to have his 
wife and daughters become fhamelefs proflitutes ? 
Would he not recoil at the idea, and wiih there might 
be at leaft one exception to the general practice of lib- 
ertinifm ? And if he would with this in the regard of 
his own wife and daughters, might not the fraternity 
to which he belongs, wiih the fame concerning theirs, 
and with equal propriety r And if this wi(h were uni- 
verfally to be accompliihed, there would be an end of 
a practice too oppohtc to all fociety happinefs. — Why 
do they wiih this exception to the principle and prac- 
tice of libertinifm ? It muft be either becaufe they con- 
fider it an evil or difgrace. If it is either, why do they 
practice and plead for it in themfelves r But to bring 
it to a fingie point. It is either a virtue or vice. If 
it is a virtue, why do they not wiih their wives and 
daughters made virtuous by a full renunciation of all 
female chaftity ? And if it is a vice, why do they not 
reform, and fet a better example to their families and 
the world ? ; 

If it cannot be plead for, from the word of God, or 
from its utility, what plea {hail be made ? — One, and 
one only remains. " Nature (fay they) has given the 
appetite, and nature iliould be obeyed. " Suppofe na- 
ture (as it is called) had given the appetite to their 
companions and children, would they recommend it to 
them, to obey it ? If their argument is good they ought 
to do it. 

The young Prince of Troy no doubt reafoned in the 
fame way, when he wantonly ftole the beautiful Gre- 
cian Princefs ; for which he paid*a ten years feige, the 
deilruction of the city, the lofs of liberty, and the blood 
of the citizens. Nor can we fuppofe but Herod was 
of the fame opinion, when he formed his ilicit connex- 
ion with his brother's wife ; which was followed by 
the murder of a good man. 

But let their method of reafoning in vindication of 
this practice have a univerfal application, and who could 
number or weigh the evils which would unavoidably 
follow ! — Some men have alfo an appetite for wealth* 
and if it is right to follow nature in the other cafe, it is 
N 2 



n$ 

in this. ' It muft therefore be right for them to ftcaf^ 
rob, defraud, and purfue any other method of deceit 
or violence, which their appetite for wealth might lead 
them to, that it, might be fully fatisfied. Thefe prac- 
tices they cannot condemn, while they plead for and 
practice the other. And were they univerfally to take 
place, who could be fafe ? who could be happy ? uni- 
verfal ruin and horror muft follow. — Cities laid in alli- 
es, the world deluged in blood, and nothing could be 
realized, but defolation and mifcry. 

Do you like the picture, O ye libertines of the age ? 
Or do you not rather turn from it with horror and dif- 
guft ? No wonder you cannot bear your own likenefs I 
And if it be fo fhocking to you, when drawn by an 
unfkilful, human hand ; how muft it appear in the 
day of judgment, when pourtrayed by the hand of an 
infinite and eternal Judge ! You have already fome faint 
whifpers of that day in the court of your own confeien- 
ces. And what confeience now faintly whifpers, it 
will then fpeak out in the loudeft accents of terror and 
diftrefs. Be refolved then from this hour, that reafoa 
and fcripture fhall be your guide ; and you can no more 
plead for an evil fo dreadful, than you can wifh an in- 
cendiary to burn your houfes over your heads. 

Lying is an evil, in vindication of which, few are 
fo depraved as to plead ; and yet it is no uncommon 
evil. Some previous and (hameful criminality, may 
lead men to falfehood, to cover their difgrace. But 
they had better confefs and forfake their fin. This 
method often proves unfuccefsful, and afterwards they 
are obliged to fubmit to the deep and lafting difgrace 
of having the crime known, and of having lied to con- 
ceal it. But Ihould they efcape being detected by man, 
the whole will be brought to light by a heart- fearching: 
Judge. 

Envy may be allowed to beget falfehood. The 
envious will not endure and equal or fuperior. ^ They 
will propagate falfehood to blaft his reputation, or 
eclips his character, that he may fink into difgrace, and, 
that they may be exalted and triumph in his ruin. It 
& impoffible to conceive of any thing more like die 



151 

grand Accufar : And yet it is a commoft evil. A 
itrife to be accounted the greateft beauty, the greateft 
wit, or a wifh to be thought the moft fkiiful and wife 
in one's profeffion, has often given rife to this kind of 
falfehood. 

The fpirit of malice or revenge, too often proves a 
fruitful fource of lying. If one is injured by another, 
he retaliates by falfehood and dander. He accounts it 
the fweeteft and moft effectual revenge. But it often 
recoils on his own head. He is proved a liar and an 
enemy to truth, and the perfon he attempted to flander, 
is found clear of thofe ilanderous accufations. Confe- 
quently, he finks into difgrace, and the other to his 
great mortification, is the more efteemed and honored- 
But if the evil is not difcovered here, the righteous 
Judge at laft fliall vindicate the injured and condemn 
the guilty. 

Many are induced to depart from the law of truth* 
for the fake of gain* They over- rate their own things, 
and give them qualities they do not poflefs, with a de- 
fign to get more than their value •, and they underrate 
the things of others, either to keep their own in credit, 
or to get them below their worth. By this method 
fome defraud others of their right, and heap up wealth 
in abundance. But wealth fo gotten, muft be painful 
in its final confequences. It muft prove a bed of thorns 
to a dying man \ and a fword of exquilite torture to a 
condemned foul. 

Some make falfe declarations with a view to make 
themfelves honorable. They boaft of an honorably* 
line of anceftry, learning, riches, and other accomplifh- 
ments they do not poflefs. To poflefs thefe they fup- 
pofe would make them honorable : And in order to be 
crowned with their fancied honor and dignity, they af- 
firm themfelves pofleflbrs of things to which they have 
not the moft indirect claim. But, 

" Honor and Jhame y from no condition rife" 
u Act well your party there all the honor lies" 
But how defpicable muft fuch appear, when their piti- 
ful falfehood is difcovered, and they are feen naked of all 
thofe robes of honor, with which they pretended to be 



lis 

clothed : and it Is hardly poffible for them long to efi* 
cape this difgrace. But fuppofe they carry out the 
cheat through life, what will their falfe appearances of 
honor avail them, when every mouth (hall be flopped^ 
and all the world appear guilty before God ! 

Others have a peculiar faculty of leaving falfe im- 
preffions on the minds of thofe who hear them ; and 
without faying the words commonly ufed to make fuch 
impreffions — They do it by tones, and geftures. — The 
impreffions made, are exactly fuch as they intended. 
But when charged with falfehood, they pretend to be 
innocent. But let them remember, if the hearers re- 
ceived the ideas they intended, and if thofe were not 
true, they have as really lied, as if they had ufed the 
very words, which are the common and known figns 
of thofe ideas. There is perhaps no other kind of falfe- 
hood which more prevails, and which does more real 
milchief. Such a liar contrives beforehand for a plage 
of retreat, and after he ha& itirred up a great deal of 
ftrife and hatred, he intends by calling the falfehood 
on others, to go off in triumph. But the day is ap- 
proaching, when the enemies of truth fhall be uncover- 
ed, and appear in their true character. 

Others do violence to the truth, by fpeaking a few 
difrefpectful things of abfent perfons, in a kind of for- 
rowful tone ; and indirectly hints, fomething very dif- ; 
graceful remains untold, which they chufe to conceal 
out of pure refpect for thofe perfons. By this mode 
of conduct they raife in the minds of others a thoufand 
jealoufies, and conjectures, which often do the flander- 
ed as great an injury in the eyes of men, as if thefc 
conjectures were really true. And yet thefe infmua-- 
ting, deceitful monfters of the world, will wipe then 
mouths from the guilt of lying, by pretendtng they 
have never faid any thing f candalous. But let fucfycon- 
fider, they cannot efcape the eye of Jehovah, or the 
Cognizance of his holy law* They mult be judged at 
laft as guilty of falfehood, and as enemies of truth. 

Many lie foolifhly, when the truth would do better, 
even if there were nothing criminal in lying. They 
do it when it is entirely unnecefiary, even if it were m 



lis- 

itfelf a tirtue. They have no inducement to it, or any 
determinate end in view. The things they invent and 
fpread are fo weak and foolifh, they would be a dis- 
grace to them if true, and are much more fo, as they 
are falfe. Other kinds of falfehood may be more mit* 
chievous ; but none can bear ftronger marks of folly. 
It mult be confidered as a fure evidence of a weak 
and depraved mind. Did they but realize the things 
of time and eternity as they ought, they would find 
topics of converfation enough to employ their tongues,, 
without having recourfe to fuch low and disgraceful 
things. 

There is alfo a kind of ' fa/hionable> polite lying, Thich 
is called by the /oft name of jelling t In which many 
laughable things, are faid with a defign to excite 
mirth. They fport with the infirmities of others ; and 
what was faid in jejl^ is often taken, and afterwards told 
in earnejl ; by which the innocent fufferers have their 
infirmities converted into faults of the blackeft hue ; 
or if they have been guilty of any trifling faults, they 
are lifted up to the higheft fummit of evil. This kind 
of evil is no where more practiced, than among dining 
and tea-table parties. But when charged with the 
crime, they attempt an excufe by faying they were not 
in earnejl. This fiivolous excufe neither exculpates 
them from the charge of falfehood, nor prevents the 
mifchief it has occafioned. — If men are ever ironical, 
let vice, and not the perfons of the innocent be the; 
fubject of their irony. Let it be fparingly ferioufly, 
and cautioufly ufed ; and never degraded into defpica- 
ble buffoonery. Jefting is a fpecies of lying ; and ev- 
en irony is a barbed arrow, and fhould never be played 
with, left it mifs the guilty and wound the innocent. 

Some put a falfe colouring on truth, or magnify be- 
yond all bounds, what is true in its fimple form. This 
may arife from the love they have, of always dealing 
in the marvellous. They feem to have no liking to 
fimple and unexaggerated defcriptions. By their manner 
of relating things, we fhould be ready to think the 
fmalleft infect to be a monlter for its fhape and bignefs, 
and a mote to be a world : w But let your yea, be yea* 



Ill 

&nd yoar nay, be nay-, for what foe vcr h more corneffe 
of evil." 

There is yet another kind of falsehood, which confifts 
m breach of promife to God : and one from which 
perhaps no ion of daughter of Adam is entirely* clear* 
In the time of ficknefs and diftrefs men promife to re- 
form, but when God in mercy removes the 'affliction* 
they difregard their folemn vow, and practice former 
evils. Under fcrmons, at funerals, and on other fol- 
errm occations, they make religious refolutions, but 
they foon pafs away like the early cloud and morning 
dew- It is not a trifling crime thus to treat Jehovah 
and i fieir pf omiflbry engagements. But though fo def- 
perately guilty, few feem concerned for their ftate, on- 
ly when chafiifed by providence. And then to renew 
their vows, and commonly break them again when fav- 
ed out of their trouble. Whatever fuch may now 
think, it is certain their broken refolutions and mur- 
dered hours, will one day flare them in the face ; and 
unlets repentance prevent, will be charged home on 
their confeiences with unutterable pain. 

The gofpel commands to live in peace ; and forbid* 
to ftir up ftrife and contention. But many difregard 
it, and in this refpect are juft the reverfe of what they 
fhould be. They not only make and retail flander, but 
are bufy in running from houfe to houfe, with a feem- 
ing friendly and innoctnt anxiety, to know all the fe- 
crers of others, and what they think of the character of 
their neighbors. Beware of fuch. When any perfou 
prefles you for your fecrets, and opinion of your neigh- 
bors ; be allured he has no other defign, than to fpread 
them, and put the whole neighborhood in a ftate of up- 
roar and confufion : and elpecially, if under the mafk 
of friendfhip he relates what others fay againit you \ 
and at the fame time makes many unafked and folemn 
proteftations, to keep all you tell him, in a ftate of pro- 
found fecrecy. You may as well fet the fox to guard 
the geefe, as to truft your /ecrets or opinion with fuch 
people. 

You may find a few confidents, to whom you may 
unboiom yourfelves with fafety : But they are very- 






IBS 

few. All good people are not capable of fuca fpecia'l in- 
timacy. Though they have no intention of being fall's 
to their truft, yet fuch is their mind, and confidence tQ 
all their acquaintance, that they unwarily make ivii- 
?7iates of al^ and commit their own fecrets and yours 
to them, by which means the whole is publifhed to the 
world. 

Therefore felect your friends, and faithfully prove 
them, before you place in them too much -confidence. 
This will require both difcernment and firmnefs. Study 
:heir natural tempers. Conficler what grace has done 
for them. Mark well on what their friendihip toward 
you is founded. If it is founded oil interefiy they will 
defert and betray you in adverfity. If it is founded 
on the love of flattery, they will be your friends :.vo 
longer than you pay them in their own coin. If it \% 
founded on the love of novelty, a few wpeks or month* 
mi moft will make it ficken and die with old age. If 
mn beauty, the eclipfes of difeafe, or the wrinkles ; 
age, will make it go out in darknefs like an expir 
taper. And if it refts on fome favors beftowed ana 
others expected, it will change into ingratitude and re- 
proach, when you ceafe to anfwer their expectations 
m bellowing favors,, But if it is founded in the love 
of God and man, and arifes out of a heart formed to 
friendihip ; and facredly regarding, and loving peace, 
and willing to weep as well as rtjoice y (when all this i$ 
proved,) truft him as your friend. 

But in fo nice and rare a choice you will need firm- 
nefs ; becaufe thole who afk no other price for the ; r 
friend/hip, than to be entrufted with all your fecrets, 
will undoubtedly be affronted, and charge you with 
want of confidence. The charge i$ju/} 9 and it is your 
duty to prove it fo, by refufing to confide in them. 
Only furmfh them with materials, by refigning your 
fecrets, and they will alter, mix, and frame them in fuch 
a manner as to erect a temple of confuJion y and an altar 
to fdcrzjice the peace of a whole town or nation •, and 
they will make you if poflible, worfhip at tire feet of 
the Goddefs Contention,in all the fervency of infuriated 
zeal, Thofe thea who would travel iu the Road t* 



156 






ff appinefs, muft not only avoid being actors in thefe 
fcenes of {trife ; but carefully fhun fuch as are, or they 
will be entangled in grievous difficulties, and hindered 
in their Heavenly Journey. And one neceffary method 
of ihunning them is, to weigh and follow what is here 
faid of the choice of intimate friends. 

Young people are often hindered in the Road to 
Happineis, by the hafty and inconfiderate manner in 
which they form their matrimonal connexions. They 
are drawn into the bonds of wedlock by riches, beauty, 
or a ftrong and fudden fancy. But thefe cannot lay the 
Jading foundation of friendfhip. 

" Two hindered folds alone mufl meet, 
y Tis friena \fhip makes the bondage fweet" 

But O ! the curfed charm of gold ! The fading flow- 
er of beauty ! The ungovernable rage of fancy ! How 
many are ruined by you ! 

If the young and unwary only were deceived, and 
entangled in this fnare, it would not be a fubject of (b 
great furprife. But when we fee their experienced 
parents, for the love of gold, forcing their children intc 
a bondage worfe than that of Algiers, and in whict 
Xhey look for nothing but a life of wretchednefs, we 
£an only fay of their love, as dying Jacob faid of the 
an^er of Simeon and Levi, " Curfed be their" love, 
" for it is cruel." By fuch a courfe of things, we 
fometimes fee the girl of fixteen, matched with the 
man of fifty or rixty. The one has gold, and the other 
has beauty, and thefe mult meet and form a marriage. 
But their hearts cannot be wedded they twain are 
not onb, but twain ftilL This defcription may ftand 
as a fpecimen of many more, of the different degrees 
and kinds wHch might be exhibited, in relation to the 
fubject of unhappy marriages. 

It is a duty taught in the gofpel, that hufbands fhould 
love their wives as Chrift loved the Church -, and, tha 
wives fhould reverence their own hufbands. And 
if thefe directions are not facredly followed, fuch will 
be hindered in the Road of Happinefs. Though thefe 
pommunds are plain and urgent, and the evils which 
flow from the breach of them are great \ and, though 



157 

from obedience ref*lts great happinefs ; yet there are 
almoit numberlefs inftances, in which men hate their 
wives, and wives treat their own hufbands with ridi- 
cule and contempt. Their want of love on both Tides 1$ 
fo deeply rooted, that in many inftances they throw oft 
all reftraint, and are full of their complaints againfl 
each other : nor do they hefitate to make thofe com* 
plaints publick. This is a barbarous and wicked prac- 
tice ! If thefe are' to each other, fuch confirmed and 
inveterate enemies, who neverthelefs have facredly 
promifed in the prefence of God, angels, and men, to 
be inviolable friends ; where can they expect to meet 
with friends, or friendihip ? Or if their want of affec- 
tion does not boldly {hew itfelf as above defcribed, yet 
it rancours in the heart, and cloaths in a four, morofe 
garb, all they fay and do. 

The evils which flow from this fource, are indef- 
cribeable and almoft innumerable. The children of fuch 
families are often ruined. Their tempers and habits 
are fo corrupted, by fuch examples from their parents, 
they are unfit to become heads of families, or members 
of any community. In the hearts of fuch families the 
fpirit of religion cannot dwell ; nor the practice of it be 
carried on among them. And nothing can prevent 
their prefent mifery and future punifhment, but fpeedy 
and bitter repentance. No life can be fo wretched,and 
ib much refemble the habitation of devils. Without 
repentance death only can releafe them from their 
dreadful bondage, and yet their releafe is likely to be 
fucceeded by an eternal imprifonment. 

But let the tempers of their minds and the fcene he 
changed, and every family may become a little church, 
and every houfe bear a ftrong refemblance cf heaven. 
Where mutual affection reigns, no life can be mere 
happy, than to be united in the bonds of holy wedlock. 
To fay otherwife, would be to impeach the judgment 
of God, and charge him with wrongly judging, when 
he declared, " It is not good for man to be alone/' 
Thus united in affection, prayer and praife may arife 
from the altar of every heart like holy incenfe - 9 and 
the mutual exchange of good offices will endear them 



153 

to each otner> and make even afflictions fwect, znd Gr 
pen a bright profpect of an eternal union. Study to 
pleafe, ftudy to be kind, and realize the obligation you 
are under to thefe offices, and you will find it difficult 
not to love. Few or hone are without their infirmities, 
and if you have them, keep them a profound fecret 
among yourfelves. And if either has given iuft caufe 
of offence, chufe the moft favorable time to bury H % 
ufe the moft loving words, and temper them with i 
loving fpirit, and ail fuch things may not only be en«- 
lirely done away, but be turned to your own advan- 
tage, by putting you more on your guard in future. 

Letthofe who believe, and yet have unbelieving and 
churlilh companions, do all in their power to pleafe 
them. They ought never indeed, to facrifice truth and 
peace to the obilinacy of their felfifh companions : 
But every thing confident with thefe fhouid be done. 
Let them fee your temper is more mild and gentle, that 
you are mora ready to ferve and pleafe them ;— in ihorf , 
that your religion makes you better and not worfe. If 
they Vevile arid oppofe you, anfwer them in a meek 
and modeft fpirit^ and in words of love : and the lion 
may become a lamb. If you do otherwife, you will 
find it a hedge of thorns in the Way of Happinefs. 

In cafe hufbands and wives fliould differ in their 
choice of the modes of worfhip, let them avoid all 
harfiinefs and cenfure. Be condescending and kind. 
If it can be done confiftent with the confeiences of 
each other, let them go together, to each other's places 
of worfhip. Or if this cannot be done, let eaeh go to 
his own place without the leaft reflection on the orher > 
and afford the fame aifiitance, as if there were no dif- 
ference of choice. For a religion without kmdncfs and 
eondefeer.non is not the religion of Jefus ; but the fpir- 
it of bitternefs and perfecutton. And if one thinks the 
other in au error, and even if he fuppofes that error 
endangers his (alvation, a perfecuting bitternefs, or four 
iViffneis, will never win him to the tru;h. But it may 
be done by kindneft of behavior and fpeech. It is well 
indeed, if huthands and wives can agree to go to one 
place oi worfhip ; but it is better to dc united - 



159 

< d, and each other, and go to different places o( 
worfhipj than to want this union of lcJvp, and agree on- 
ly in the mode. Religion confitts more in the temper 
of the heart, than in moJes of faith and worfhip. Con- 
fider thefe things and act ;»cconhngly, if you would not 
be hindered in the Way to true liappinefs. 

It is a (in for parents to neglect the pious education 
and government of their children. And muft alfo be 
t onhdercd a bindermnce to the happlnefs of both. Al- 
though this duty is made io pLin in fcripture ; yc& 
many never teach their children the fear and love of 
God ; that they have fouls to fave; that they are de- 
praved by nature, and Tinners by practice ; that they 
muft repent and believe the gofpel, and be changed 
fiom nature to grace \ that they muft by the aid of the 
Holy Spirit, deny themfelves, take up the crofs and 
follow Chrift \ and thereby ftiun the punifhment with 
which the finally impenitent are threatened ; and gain 
an evejrlafting enjoyment with God in glory. But in* 
(read of thefe, many are taught, profanity, bhfphemy, 
anger, lying* ftrife, and a tram of evils, which are like- 
ly to prove their difgrace and ruin. Or if they are not 
directly taught, they are not reftrained; but left to 
chufe, and run their own courfe. The profanity, the 
prodigality, and depravity of our youth too flrongly e- 
vince the truth of thefe iiatements ! The duty of par- 
ents in pioufly educating their children, is too folemn 
and weighty to be trifled with or neglected. The 
time will come when they muft fee, to their inexpref- 
fible forrow, that the neglect and abufe of fuch a fol- 
emn charge, is a crime of no fmall magnitude in Cod s 
account. Or why elfe mould it be fo ierioufly and re- 
peatedly commanded both in the old and new Tefta- 
s. You cannot read and believe the bible, with- 
out feeling impreiTed with a fenfe of the importance of 
the duty. 

But perhaps you have neglected the falvation of your 
own fouls ; and how can it be expected you will care 
for the fouls of your children, if you have no concern 
for your own ! And how folemn is the thought, that 
parents and children are together creuding the road tc 



160 

rfcftructton ! And helping each other work out eternal 
condemnation ! Be entreated to have companion on 
/our own fouls, and thofe of your children. Or you 

ay at lead have to take up the bitter lamentation I 
c nee heard from the lips of a father, weeping over the 

■ lefs remains of his daughter. " O (faid he) that I 

id been faithful to have warned my child wnile (he 
v as living, but now fhe is gone, forever gone, and I 
t in lio more have an opportunity to fpeak to her." I 
was at tine time ftrongly confirmed indcifm, but it deep- 
ly affected me. 

The good government of children is almoft as much 
neglected as a pious education. Some are too tyran- 
nical and fevere ; and others too weak and indulgent. 
The one deftroys the courage of children, or elfe fills 
them with ungovernable rage ; the other makes them 
fdf-willed, infulting, and peevifh. To avoid the lat- 
er, parents fhould fubdue the wills of their children 
when young •, always make them fubmit when they 
undertake ; never yield to their childifh wifhes when 
it w^uld be for their injury ; and ever carry a fteady 
hand with them. And to avoid the other extreme, 
pnrents fhould temper all their government with mild- 
nefs and love •, that when arrived at fufficient age, their 
children may be convinced that their parents ihtend no- 
thing but love. But never indulge them at one time, 
;i things for which they are corrected at another. After 
;f?icy are old enough to know, never hire them to cry, 
by giving them what they cry for. In all thefe things 
1 -A parents be agreed, and never interfere with each 
^ther in behalf of the children ; nor fuffcr any one elfe 
to do it : No, not even a grand parent. If any one is 
Allowed to take the part of a child when corrected for 
faults ; it will make him the more obftinate and 

obedient. Keep up a diftinction in their property, 
and never allow one to take the things of another with- 
out his confent. As much as poffible keep them from 
the company of bad children, left they learn their ways. 
Avoid clothing them in finery, and avoid all other 
methods which will have a tendency to puff them up 
with pride. — If you are as rich as the Lords of the 



161 

ever learn Qr allow YQ.ur children to t^cnt othc. 
w\*\\ f< contempt, 

lufd w\{\\ them hated oJ all rxv n. But 

humility, and courtefy, towards fupcriovfl, 

ils. ( )n tTicfc things uhdei ( iqd, 

, ! v' uion i 

dr<*i. If you l their [upper time, 

< r do not p ht v hen ' m, you 

• ' i mu< I 

And may 1 no! ; Childui. ! ! :ild re 

iinon frhool education ; . 
moh dcfii if pofli- 

ty and ny ufcjful br lianicr* 

ny other fuital I by *H 

ns, be Fail ng up your 

chi roperly 

fpll intcnaw • ■ u 

as rich as ( 

rb ai ' 

oftly the ; 
{o ficn and 

I 

\VI f(J 

the children otnobtemc kings, to be found in the 

Wim -fs tKe daughters 
of Nai jahro. And luftory r< 

tli it the daughters of kings gloried in appearing at 

urt, in garments made by their pwn hands. 13 
how has the icily oi cuftoms d the feer 

— put for .'. wi! 

much unacquainted with the affaii not 

to be : |( thej* ; and if i in limfl 

d duty Mull call, lo I) n th< m 

Confid plaiimefs and impoi du- 

ti , i ;. it not ftrange that fo many p ircnts n< 

them . p Thefe evils iifually 
i )' afr in all countries in proportion to i 1 luxu* 





164 

»£ cxcuie. God m% feverely threatened it, a 
awfully fulfil! the threatening, on thole who continue 

Hibbey. There are alio great bleffings p romifed to 

:1 and obedient children. Let it alio be noticed, 
but few who have come to ail untimely and dif- 

eeful death > but what began their criminal career by 
"•:nce to parents,. It is alfo one of the moil ri 
- i&tur&i .fins in the world ; arid I know ct ncne more 
ft*, ankvs it is more unnatural, for a mother to forget 
her lucking child, and not have compaiTion on the ion 
of her womb. Among foine nations it has been pun- 
ched with death. And if you habituate yourfelves to 
it, you cannot expect either to live or die in peace. 

It has been remarked by many wife and cbfcrvh r 
m<dn i that thofe who were remarkable for their diioSe- 
d'tnee to parents, have in their turn been curfed with 
difobedience from their own children. If this obferva- 
tion is j aft, you may well look forward to a d^.y of 
trouble. And fhould you in return have the fame 
now given to your parents^ it will form* to mind your 
pad difobedience \ and to be reminded % o£ it by fuch 
means, will be enough to overwhelm you with guilt 
and rernorlec Would you not then be hindered in the 
Way of Happinefs, while under the government and 
tuition of your parents; or when you ftand in the 
fame capacity, O fly from difobedience as from a fierce 
tiger, and make it your one defign, to love God and 
honor your parents ! 

Norvkhftanding thefe confi derations, which feenr 
enough to overpower and bear down this unnatural 
evil, it is one of the mod notorious fins of our land. 
Children and youth, fhew an utter contempt of ah pa- 
rental authority and advice. As if refolved on deftruc- 
tion, they give up the reins to a depraved appetite, 
and precipitately rufh the downward road. — -Some chil- 
dren can hardly talk plain, before they profane and 
blafpheme the name of God with almoft eveTy breath. 
And they hardly leave childhood for youth, before 
they are found in all kinds of debauchery and excefs. 
If thefe evils begin life, what {hall be the end ! 

Remember this is not the Way of Happinefs ; but 



165 

the way of mifery and deftruction. Think how many 
fighs, tears, prayers, ileeplefs and anxious hours, your 
wicked courfes have already coft your heart-broken 
parents ! And can you delight in their mifery ! Or take 
pleafure in their diftrefs ! If filial feelings and human 
tendernefs have not deferted you forever, return, O re- 
turn from your prodigality ; and let them have joy in 
you, before their forrow fhall bring them down to the 
foiitary chambers of the tomb. Happy would it have 
keen for them, to have followed you thither in your in- 
fant years. But ycu have lived to embitter or cut off 
their ftreams of earthly joy 5 and to be the burden and 
diftrefs of their lives. But it is yet in your power, to 
rkife their funken fphits, to fmooth their forrowed 
countenance : and to allow their fetting fun to caft off 
its cloudy veil of woe, and before it -goes down the de- 
clivity of death, {boot upon them fome reviving beams 
of joyful hope. And will you refufe a thing fo reason- 
able, and fo much to your intereft ! Had I the tongue 
and eloquence of a Naming Seraph, and could I fpeak 
the language of eternity, you fhould hear my arguments 
and intreaties 5 and were it pofiible they fhould be 
joined with tears of blood, if peradventure I might call 
you back to the line of filial duty ! ! O children ! O 
children what will you fay in the day of eternity, when 
God fhall call you to an account for your wicked difo- 
bedience ! May God blefs this advice to your prefent 
and future good. And when I fhall fleep beneath the 
clods of the valley, may this advice live to reclaim you 
from your wanderings, or prevent you from (traying. 
When youth fci out in the world to act and provide 
for themielves, they are in danger of fetting out wrong -, 
which may lead them into evil courfes, and prevent 
their happinefs both in this and a future world. It is 
natural for them to with to make a figure in this world. 
And thofe who are of the lower or middling clafs as to 
property, wifh to move in as high and large a circle as 
the rich of their acquaintance. To effect this, they 
make their expences greater than their income, incau- 
tioufly plunge into debt, till they are fo involved they 
cannot efcape. In this fituation they lie under pecu- 



' 166 

liar temptations to purfue difhoneft courfes. into whicfe 
many fall to their ruii> and difgrace. Or if they arc 
fo happy as to efcape the common temptation, they fuf- 
ier the lofs of credit, which ufually diiheartens them, 
and they at bed are mere cyphers in feciety. Young 
men in particular fhould always make forne calculations 
for lofs in trade or other bufinefs they purfue ^ that 
they need not promife more than they can perform 
They fhould alfo be content to regulace their expences 
according to their income* It would be well, before 
they engage in any new employment, to take the advice 
of the experienced, and thereby to obtain as much help 
as pofiible. If they do- not, their difappointments may 
lead them to fraud, intemperance, debauchery, and ru- 
in. It is well known this has been the cafe with many. 
Hence others fhould ftand on their guard. The honefty 
of a poor man will more ftrongly recommend to men 
of principle, than all the falfe colours and foppifh gran- 
deur of men, who are rioting on the earnings of others. 
Therefore be content to be what you are, and patiently 
Wait, till by an exertion of honefl power you can ftep 
into a higher circle of life. 

We have now noticed fame of the many, and the 
moit common hinder ances> which lie in the way of c<m- 
tentment. if they are properly confidered, it will not 
appear altogether ftrange, that fo few are contented 
and on their Way to endlefs Happinefs. And by this 
time many friary be quite difcouraged in the purfuit of 
both. They may be ready to imagine, neither can be 
attained. They may conhder the number and ftrength 
of the hindeiances, and their own want of v/ifdom and 
ftrength, and from hence conclude, the way Is forever 
hedged up before thenu But be not too hafty in your 
conclunon. There is yet a ftraight and peaceful Path, 
which the vulture's eye hath not ieen, or the lion's 
whelp trod, or the fierce lion gone over it. There is 
yet a light to direct your feet, and wiidom and ftrength, 
to make you ftrong in God and in the power of his might. 
As it is no trait of the character of a lover of fouls 
oefcribe the hinderances in the Way to Happinefs, 
and leave his readers there. I fhall now proceed to bring 



o/ 

u\to view the great and gracious helps afforded us I 
God, with adefign to remove thefe hinderenccs, and to 
engage you all as travellers from Egypt to Jeruialem. 

Let it in the meaa wjiile be deeply impreiied on your 
minds, that theie directions like medicines to the Tick, 
will do you no good unlets you take them. But if 
properly taken, will in due time effect a radical cure. 
if you therefore, hereafter pine under the diftreffing 
malady of difcontent, blame neither me, nor the pre- 
scription, but yourfeives. Nor yet think to be excuied, 
becaufe there are ibm.e bitter ingredients in what b 
prefcribed. Your cafe is cleiperate and there is bur 
one remedy. That mull be med, pr you mull inevit- 
ably die with the diforder. It effects both boay and 
foul. It terribly rages, am! will icon ditpatch you. 
Under theie confidcrations, will you refolve through 
grace to follow the directions ? If (b, ihe.n confider.— 

God has laid help on one mighty and able to fave. 
He is an almighty and all- funkient Saviour. His name 
was called jefus, becaufe he was to fave his people from 
their fins. He is every way fuch a Saviour as Tinners 
need. He is God and Man. As God, has an infinite 
f ullnefs of grace* and goodnefs. His power and wifdorr* 
are equal to his grace. He is every where pretent to 
mark the riiings of deflre, to hear and anfwer the foft- 
eft prayer of taith and Gncerlty. He is a prophet to 
remove your ignorance by inftruc~:on ;. and your dars:- 
nefs by his riGng light; and to give the knowledge of 
yourfeives and God, which is needful to falvation. He 
is a ptielt, and has made a full atonement. He has 
magnified the law cind made it honorable 5 and the Fa- 
ther is well pleaied with his righteoufneis. There is 
no want of merit in the atonement ; the foundation is 
as broad as the world, and deevi as nil's vecefs. M high 
prieft, he is a powerful advocate cr iateiceffor ; and 
mediates between offended Juftice and offending men. 
And if your prayer is infpired by grace, and is mingled 
with the all prevailing prayer of your gracious Advo- 
cate ; may you not ftrongly and juilly hope, — may you 
not believe, — may you not be faved 1 He is a pov/ej 
king. He can fifoJuc vour reigning and rebellious 



168 

tempers * and fet up in your fouls the .kingdom of right- 
eoufnefs, peace, and joy in the Holy Ghoft. He can 
^ive you the victory over the world, the fiefh, and the 
devil; and make you more than conquerors. 

As man, he has been in all points tempted like 
as yen arc, aid can therefore be touched with the feel- 
infirmities ; and as God-man, will fuccour 
you when tempted. He offered himfelf without fpot 
go God, and was as a Lamb flain from the foundation 
of the world. As man he fuffered, as God he atoned. 
Or the God- head fo ftrengthened and qualified the 
Man- hood, and gave fuch virtue and dignity to what 
lie did and fufxered, as to make a full atonement, and 
open die Way of efcape for Adam and all his guilty 
race. As man, he was an example of patience, benev- 
olence, humility j perfeveranee, and every Chriftian vir- 
tue* Walk therefore as Chrift alfo walked. 

Through Chrift, the eternal Spirit is fent to help 
your infirmities, — to convince of fin, — your helplefsnefs, 
mifery, and unworthinefs. — To renew and fanctify the 
fouh and ftrengthen it in the exercife of right tempers, 
and to the performance of a new obedience. Its oper- 
ations are univerfal,— they are free, — without money 
and without price. 

There is an abundant provifion in the gofpel. £* 
rough for all, enough for each, enough forever-more. 
— There you may find precepts to direct in duty, and 
promifes to encourage to that duty. The path of holi- 
nefs is made plain, the way marks are vifible ; and ail 
the bye- paths of the enemy are fo plainly fhown, you 
need not mifs your way. The character, defign3, and 
fnares of your enemy are alfo made fo plain, you need 
not miftake, and take your foes for friends. Are you 
in want of weapons to ftand againft and overcome your 
foes, the gofpel gives you the helmet of falvation, to 
fave yeur head from wrong opinions ; the bread -plate 
of righteouineis to defend the heart againft wrong tem- 
pers ; the fn-eld of faith, to guard the fpiritual fight, 
and to keep the face of your chriftian character and 
profeffion, from being inglorioufly wounded and fcaTred 
by the fiery darts o* the wicked one : the fword of the 






16tf 

spirit, to cut dowit and defend you agaiitft the attack 
of external foes *, the girdle of truth, that you may 
draw up from your feet the loofe robes of common 
hinderances, and walk without entanglements or Rum- 
bling; and that you may alfo carry your quiver filled 
with the anows of trmh, to wound and keep off your 
foes at a diftance : and the (hoes of gofpel peace, that 
you need not tread on, and wound the feet of perfc- 
verance, by the impoifoned arrows, which have b 
aimed at your heart in vain. Are you in want of med- 
icine, behold the blood of Jefus is a balm for every 
wound ; a fovereign remedy for every moral difeafe. 
Are you in need of food and nouriihment, there is a 
fallncfs in the gofpel — the bread of life, water of falva- 
tion, the wine and milk of the kingdom, and the meat 
which endureth to eternal life ; and the language of the 
gofpel is, " Come tor all things are now ready" — Come 
buy wine and miik without money and without price" 
— " Eat and drink abundantly" — In fliort, whatever 
your needs may be, behold in the gofpel there is a full 
Supply. But in order that you may reliih and enjoy thefc 
bledings, you mult realize as follows. 

You mull be deeply fenfible of the difeafe of fin* 
You are born in a ftate of depravity, and are very far 
gone froai original righteoufnefs, and of your own na- 
ture continually inclined to evil. You cannot think 
one good thought, fpeak one gx>d word, or put forth 
one good act, abllract from the grace which is in Chrift 
Jefus. You muil be convinced, and deeply convinced, 
of having finned againft God in heart arid life. Un- 
der this conviction, your heart aauft be broken by a 
godly forrow for fin, which Draft b »ty wrought 

m the foul, as to lead to a hearty and iiucere conf effing 
and forfaking of fin, in piactice, defire, and affection. 
All vain hopes mult be renounced. Dj not make * 
fubftitute for the Saviour, of the means of grace ; not 
trull in them only as appointed by God, to be the or- 
dinary channels of quickening and comforting grace 
Do not confider tho moil devoted, wile, and pious 
minifters, any higher than inftruments which G 

v ulc for your relief. Newr p*t dry troraliry and 
P 



170 

pharifalc righteoufnefe, in the place of the. Redeemer 
"and his merit* 

Thus convinced of fin, let it be deeply fixed in your 
mind, that Chrift is the only foundation of a finners 
hope. He .is die way, the truth, and the life,— the 
only and all-fufficient Saviour. There is no other way, 
or name given under heaven or' among men, whereby 
you can be faved. If you ilop fliort, or trull in any 
thipg befide, you fatally deceive your own fouls. You 
cannot make- an atonement for the fmalleft offence; 
and much lefs can you atone, for your multiplied and 
enormous offences. The atonement of Chrift is abun- 
dantly fufficient; and yo^ muft accept of it, and be 
juftified by it, or perifh. * You are unworthy of the 
fmalleft favor , plead, therefore, the meritorious wor- 
thinefs qf your Great High Pried. 

Come like the returning prodigal, overwhelmed with 
penitential ihame and borrow ; and like him readily 
eonfefs, in deep humility atthe Saviour's feet. .Come 
like a trembling convict l , and cry with the penitent pub- 
lican, : " God be merciful to me a finner." Such a 
prayer is the beft— the only one you can offer with, 
any real hope of fuccefs. .Come then as a condemned 
rebel, — a miferable, blind, and naked Sinner, and ven- 
ture on the mercy of God in Chrift. 

u None but jetus, can do helplefs finners good." 
Ground your hope and plea of pardon entirely 
on his mercy. Lay hold on Chrift by faith, ^as 
your prophet, prieft, and king. He is offered in the 
gofpei in all thefe offices, and you muft accept of him 
in all, ot you cannot be faved. You need him as a 
prophet, to remove the darknefs and ignorance of your 
mind ; as a prieft, to make atonement for your fin, and 
give accefs to God ; and as a king, to conquer and 
turn out Xk&Jfrong man armed} to tubdjue your corrup- 
tions, to fet up a fpiritual kingdom in your hearts, and 
to fubject ail within to the divine government. 

If you thus venture on Chrift, and accept of him 
as your only Saviour, hope, and refuge ; you {hall feel 
his pardoning love, (bed abroad in the heart by the 
Holy Ghoft. You will, enjoy his favor, and walk in 



ill 

light of his reconciled counter.]--:. - God 
Chrift's fake will take away your trar ««, ainl 

love you freely, — He will renew you * right frame 
and temper of mind. 

This change of heart brings you kite the Way of 
Happinefs, and begins the Spirit of Cfcatentmcnt* It 
fits you to begin the Heavenly race. And without fuch 
a change, it is impomble to be in the Way, or to run 
the heavenly Journey. The foundation ot contentment 
mull be laid in the heart, — it ooafiffe chiefly in a right 
temper. 

We have already noticed the principal hindcranc^s 

i he growth ana enjoyment of this temper; and the 
helps which God has provided to remove thofe hia- 
deranees ; it remains now to fhe.v, how thefe helps are 
to be ufed, to effectuate a removal of them, and to pro* 
mote a perfeverance in the Way to eternal Happinefs, 

Chriftians may be tempted to deiftkal reafonings : 
Efpecially if they either believed in, or were inclined 

In fuch a cafe, the beft advice I can give you, is to go 
to God in humble earned prayer, and never leave 
wreftling till you have an anfwer. If believers would 
invariably take this method, inftead of reafoning with 
the tempter, they would find it far better. But they 
neglect making their addreffes to God, and fall into a 
variety of queries, the moll if not all of which, canno" 
be anfwered by a human mind ; thefe lead to doubts, 
and doubts to unbelief, and unbelief to darknefs and 
diftrefs, which too often terminate in backflidings and 
other evils; But rather go to God with all your troub- 
les, aflc his bfeffings, and he will fend relief. 

Next to prayer it will be ufeful to weigh the evi- 
dences of the Ghriftian religion, named in the former' 
part of this work. Lay hold on fuch only as are plain, 
and likely to produce conviction. 

In addition to this, remember that the Chriflian re- 
ligion admits of the fame proof, as does your own ex- 
iftence. Were yem to be afked for a proof of your ex- 
igence, there could nothing more deciuve be offered, 
than to fay, " I feel I exift,— I am coiifcious of it. :3 
It cannot fe<* denied, but the fenfe of feeling is the 



172 

ftrcngeft and leading fenfe. It gives tone and life to 
all the reft. Nor is lefs plain, that there is a mental 
feeling or confcioufnefs ; as well as one corporeal or 
external. No reafonable man can any more deny this, 
than he can deny his exiftence. And the latter is 
heightened and perfected in proportion to the height 
and perfection of the former. You may therefore reft 
uffured, that an inward confcioufnefs qf fin ani guilt, 
— of pardon and acceptance with God, are as certain, 
and as much to be depended upon, as any other con- 
fcioufnefs, or mental feeling can be. I could as foota 
doubt of the confcioufnefs of my own exiftence, as to 
doubt of the other, when it is clearly imprefled on my 
heart.— -It is unqueftionably poffible to doubt ©f both. 
But neither can be done, only by calling off the eye of 
the underfbnding, from the evidence which arifes from 
fuch a confcioufnefs, and by allowing it to rove on en- 
quiries too great for a finite mind. But let the mind 
difmifs fuch enquiries, and fuitably dwell on the two- 
fS% z^a^ri± ±Cve femeu, rd I tteris ret b»{ 
you may have as clear an evidence of pardon- 
ed ftn, as of life and motion. If religion cannot be 
felt, either the foul is net as quick in apprehenfion as 
an eye ; or religion is not as powerful as a mote If 
one gets a mote in the eye, he does not hefitate to fay 
he feels it. No one would refufe to own, that he had 
often felt in the mind the effects of other objects. And 
is the Object of our holy religion more w r eak and trif- 
ling than any other, that its effects cannot be realized ' 
Rom. viii. 15, 16. 2d Cor. v. 1. 

If you find a capacity and inclination to examine 
other evidences, you will find it ufeful. But ftill you 
may have one at hand. Turn your thoughts within, 
— What is, and what has been your confcioufnefs? — 
Send your defires in faith and prayer to heaven.— What 
are your expectations ? Join the expectations of prayer 
with your inward confcioufnefs, and let both be exerted 
on the promifes of gofpel grace, and you will find it 
difficult to doubt or difbdieve -, but confirmed in the 
Chriftian faith, you will be able to rejoice in God. 

If you are tempted to a vain or finful curiofity, hi 
fearching aftsr hidden things ; acid to reject what God 



173 

has made plain, becaufe you cannot undcrftand what 
he has fcen fit to conceal, you need not defpair of a 
remedy — there is a way for your efcape. 

Coniider then, the unhappy effects which have fol- 
lowed to others^ by yielding to thefe temptations. Be- 
caufe their impious curiofity could not be wholly fatif- 
fied refpecting the origin of evil, they have unwarrantly 
denied its exiitence, or called God its author. And 
others not being fatisfied in all their vain fpeculations 
on the atonement and the Trinity, have denied the one^ 
and pronounced the other unnecefiary. In this way, 
they have been led on ftep by ftep, to the moft down- 
right infidelity, both in faith and practice. And if you 
begin to run the fame race, can you promife yourfelf 
to ft op Ihort of the fame goal ? Let thefe unhappy con- 
fequences therefore deter you from a courfe, which 
has not the moft diftant connexion with your prefent 
or future happinefs. 

If you receive and practice the truth already revealed* 
you will find enough for piety and happinefs ; and if 
all could be known, which the moft vain curiofity could 
lead to, you would be unholy and unhappy ftill, if you 
will not receive and improve what God has made plain. 
God in revealing himfelf, uever intended to feed and 
gratify a vain {peculation •, but to lead to a hatred of 
fin and love of holinefs, and by this way, to lafting 
happinefs. Inquire then, whether the truths connect- 
ed with thefe, are not as plainly revealed, as is necef- 
fary to anfwer their defign. — The experience cf thouf- 
ands clearly proves, that neither impenitence, unbelief, 
hatred, &c. is the Road to Happinefs. Confequently 
the oppofite graces and exercifes of repentance, faith, 
love, prayer, watchfiilnefs, &c. mult be the Road to true 
Happinefs ; unlefs walking in the fame <way, will be at- 
tended with contiary and oppofite effects. Are not all 
thefe truths made lufficiently plain ? He who runs can 
read. If then, the defign of God is accomplifhed, by 
revealing what it necefiary to be known for your hap- 
pinefs, why complain or difbelieve ! 

Remember too, the moft contented and happy of all 
ages, have calmly refted on the revealed word and 
prgmife of God \ and have bumblv believed that fe* 
P 3 



3 him, anc 

utr, by attempting to fea. 
d do "like wife, and you will fafely 
i God who 

Tide, remember 
:o be hum- 
ble. Or if yc ins of pride yet in the 
heart, real:: hs. 

er the fhortn : :y of hu: 

: ; the vanity and ve rthly things. You 

have often reb :-iinit your rightful Sovereign; 

and pride ill becomes a rebel. Confider alfo, pride is 

abfoiutely oppc -.ietrimtni, and muft be mortified 

ou would attain the promiled blefling. Let thofe, 

who pride tbemfefa what a vain world terms 

dj/i 'birtby drej. :h-e>\ realize that they 

muft lie as low in the duft, and, that corruption and 

will prey ;etiy on them, as the honeft poor 

they fo much defpife. Their prefcnt arbitrary ctiftinc- 

tions will ceafe forever in the filent grave, to which 

rich and poor are inceiTantly hailening. And what 

7 be ftill more mortifying, in the future world there 

v be the fame diilance su rrence in this cafe, 

nd defpifed, as between the rich 

i and Lazurus. And let them enquire, wheth- 

:he poor, which" they would now difdain to let v 

their flock, are not likely to be conducted 

to heaven by the miniftry of angels •, while they with 

r prefent power, wealth, and pride, (hall be de- 

i the fmalleft favor,to mitigate the intenfenefs of ru- 

.nifhmer.: 

Go, ye Ions and daughters of pride, to the tombs 

ain your s and friends; draw afide 

rich conceal them : fee their ghaftly appear- 

r corruption and worms ; and all the defor- 

ph of death upon them. While thefe 

humblir ;:s of rottennefs and ftench lie before 

you, and irreailibly faften a momentary ferioufnefs on 

the mind, for once ftrioufly recollect, thefe faces were 

once as blooming and as beautiful as yours ; their bodies 

aa decorated, and perhaps their hearts as proud : And 



175 

iiember alio, you muft be as disfigure 
ble as they now i?r 

From the narrow o; ab, lookback 

all the world calls ; . See i Be- 

fore the re .and of time, beauty fade 

dies ; greatness 
pleaiure rails on the a 
plauie which made the world to trc. 
ed to the voice of envy and detraction, or dv 
a mort: :. Shall a reafonab 

change his reafon for the moil i 
of thin, ort in their duration, io empty, fa g 

carious ! ! 

Had you gained thefe things independent of G 
you might have more caufe of boaiting. But they are 
s of God, and depend on his will 1 it 

is as abfurd for you to boaft of them, as for a miferable 
beggar to boait aiineer c he has 

received of your bounty. 

But the mo: preventative or cure of pride 

will be, deeply to coniicer the inexpreflibie g 
of God, amidit your prefent unworthine paft 

rebellion. When : to pride le: this be your 

chief weapon. Say, f< ii: ;:ure who owes fa much 

to God, and who daily . s fo many favors from 

him, boaft againft the Can I be 

proud, when I behold the love of God in the gift of his 
well- beloved Son ? Or when I call to mind, that the 
lovely Jef is humbled himfeif to death, eve:: the iajh 
of the crofs, for my I fee his obedi; 

and fuffering life ; or fee fa he gar- 

den ot Gethfcmane •, burFetted and intuited at the bar 
of Pilate ; fainting beneath the crofs ; extended, pier- 
ced, groaning, bleeding, dying, on C : be 
proud, when I realize it was all in Jove for me 1 Or 
can 1 be otherwife tnan humbled at his feet, when I 
remember his loving and moving invitations, to 
turn and Uve ? the manner in which they were reject- 
ed, — that though m ghted and r yet 
he rtill continued to call and invite, and after all fa 
mercy upon me when I deferved the lowelt hell P* 
Let thefe felf a&aiing coniiderauon§ have a proper eirect 



176 

on the mind, and they will not onlyovercome temptation^ 
but mortify pride itielf, and bring you low at the feei 
of Sovereign mercy. In deep repentance at your Sa- 
viour's feet, confefs and forfake your fins. — Your pride 
(houid be your fhame. It goeth before deftruction, 
and a haughty fpirit before a fall. Coniider your de- 
pendance on God, the. multitude and magnitude of 
your crimes, th; offers of infinite love you have flight- 
ed ; the punifhment you deferved for tranfgreffion j 
and tell me, will you give place to the habitual grati- 
fication of pride, or even permit any temptation to it 
to gain the leaft aicendency over you ? Or will you 
not rather abhor yourfeif, and repent in duft and alli- 
es ? 

You may be tempted to evil in general, and to fome acts 
of evil in particular. If you are tempted to atheifm, 
coniider, that the order, harmony,ftability, and greatnefs 
of the ux.iverfe, all loudly declare againii the wild mif- 
?ule of chance, and in favor of the eternal power and 
God-head of the Creator. No human compofition 
will more effectually illuftrate this iubject, thanPaley'9 
Natural Theology. — It you are tempted to difbeiieve 
the aiiilion of Chrift and his holy religion •, confider, 
that the prophefies, his miracle s, the furprifing and 
happy effects of the gofpel, all confpire to prove his 
million divine and religion excellent. No impofture 
ever had, pr can have fo many marks of truth, as arc 
offered in fupport of the gofpcL 

But if you have neither time nor inclination to en- 
ter into this kind of proof for the removal of doubts, 
or of temptation to unbelief, and for your eftabiifhment 
ia the Chriitian faith \ there is another which corner 
in the reach of every believer, which he daily carries 
in his own bofom, and will be every way convincing 
and iatislactory. Strictly obferve what paffes in your 
own breaft. Does the unbelief to which you are tempt- 
ed, have a tendency to happify or diftrels you ? Or if 
you have in any degree fallen under the power of it, 
were its effects happifying or painfu* ? Look back on 
your former ftate of unbelief, and compare it with your 
enjoyment when you embraced the gofpel as a fyftem 
of truth, and then judge which is preferable. If you 



177 

find temptations have a tendency to ieiTen your happi- 
nefs i that when you have in any degree fallen under 
the power of unbelief, you have been unhappy in the 
fame degree \ and/that your former unbelief was mif- 
ery compared with a ftate of gofpel faith •, the premifes 
are well laid, to conclude that unbelief prefents falfe 
and delufory objects ; and that the gofpel is true, For 
it cannct be a dictate of reafon to fuppofe, if deifm ig 
true and the gofpel falfe, that the former would be the 
fource of mifery, and the latter of happinefs. You may 
alfo extend your views to the difference, which appears 
in the death of a believer and infidel ^ and learn hence, 
that the gofpel gives a cordial to a dying man, and de- 
ifm admiriifters the cup of defpair. But in doing this, 
you fhould diftinguifh between real and falfe totofeflbrs. 
Many profefs faith in Chrift and live like unbelievers \ 
and it cannot be expected they will die like Chriftians. 
To this enquiry add fervent prayer to God, and he will 
give you victory through Jefus Chrift. 

Do y ou &id within the. remains of felf-willj or are 
you ftrongly tempted to fet up your will m oppofition 
to the will of God •, let the mind be deeply imprefTed, 
with the great evil and impropriety of oppofmg infinite 
power, wifdom, and goednefs. You do not hefitato 
to require fubmiflion of your children, becaufe of your 
fuperior power and wifdom. But remember, the dis- 
proportion of wifdom and power, on which is founded 
the claim of fubmiflion from your children, bears no 
proportion to the exifting difference of power and ^ 
dom, on which God founds his claim oi fubmiflion fior: 
you. And if the one is an argument why your chil- 
dren fhould not be felf-willed, but iubmiffive i the oth- 
er is a much ftronger argument, why you fhould not 
refift, but quietly fubmit to the divine will and gov- 
ernment. 

Be alfo convinced, that all refiflance is vain. Goc* 
will not change his plan of falvation, or provident!^ 
purpofe, though you rave like a wild bull in a net, an*. 
ftrive againfl him with every breath. Such refinance 
is certain to be attended with vexation and difappoint- 
merit ; but fubmifF.on with folid enjoyment. Thefe 
you have often proved by experience. You cannot 



178 

therefore be at a lofs which eourfe to take, in order to 
gain. the victory, and enjoy the bleflednefs of obedient 
fubmiffion. 

Fe w evils more often beSet and more ftrongly folicit, 
than the love of the world.. The mo ft pious findr their 
difficulties in gaining and keeping the victory 5 and too 
many have found it a very insinuating and unhappy 
Snare. It will therefore be proper to offer a fcw artic- 
les of advice* as helps to triumph over its enticing 
power, 

Confider the incapacity of riches, to fatisfy the crav- 
ing and almoft boundlefs appetite of a mind born for 
immortality. You have feen others with their vaft ef- 
tates more covetous* wreftkSs, and discontented than 
the poor. And from what you have ki.own of the 
world, you have found it like a dancing meteor, which 
eludes the touch ; when you have attempted to take it 
as guide, or to fatisfy the mind' with it. 

The mind fhould be ferioufly affected, with the very 
impreffive description given by Chrift, of the di££a&lt$: 
t>£ a rich m^r/s Being Saved'*, on the account of the 
abundance of his pofleffions, and the undue confidence 
which fuch ufually place in them. Nor fhould you be 
Jefs affected with the caution of St. Paul, not to be high* 
minded^ or truji in uncertain riches 3 but in the living God* 
Hear alfo as for eternity, that the friendfj'ip of the world 
tf enmity with Gc:i y and a friend of the world an enemy of 
God. But no Scripture relative to this head, can he 
more affecting and penetrating to the mind, than that 
Solemn declaration to Timothy,— He who will be rick 
falls into many foalijh and hurtful dcfires^ which drown 
men's fouls in perdition. Tho'fe who thus Spake were 
well qualified to judge on the Subject ; they knew well 
the danger. And will you hazard your judgment again A: 
theirs ? Or oppofe their united teft'imony ? 

To be influenced and governed by the Spirit or love 
of the world, is contrary to goSpel Self-denial, bearing 
the crofs, the Spirit of devotion, and the enjoyment of 
divine communion. Thefe things are too evident tb 
need proof. No longer then grafp at the ihiidttw, 2nd 
mils the fubftancc. Let- chefe ftutfis conw hdftic to the 



179 

heart with their native force, and they will brc 
powerful charm of worldly temptations. 

Lofe fight of the per lining things of earth, and 
the ete of faith on your incorruptible, undefiled, and 
unfading inheritance, referved in heaven. for the per 
vering. Think how fopR ail corruptible things ft 
be laid afide, and believers poflefs the unfpeakable glo- 
ries of Paradife ! Afpire tor thefe, and you (hall live- 
above the world ! 

As you are in a world of temptation, you will no 
doubt be befet with envy. The evil of it has been de- 
le ribed, it remains to point out a proper method to 
prevent yielding to temptation, or to eradicate it from 
the brealt, if it has yet any poffeffion there. 

Confider, it is extremely unreasonable and improper, 
for one who profeffes the religion of the Holy Jefus, 
and to enjoy a hope of endlefs life ; to lay afide the 
dignity of fuch a character, and take in its ftead, orlk 
which has to firing a refemblance of Satan. It is 
very unreasonable, and oppofite to the temper of a 
Chntlian, for one to make himfelf miferable, becaufe 
another is happy. P^eal happinefs in a great meafure 
^confiiU in the pleafure of feeing others bleil, and of par- 
ticipating tneir enjoyments. That you w r ere formed 
for social bliss, is a truth engraven on' your hearts $ 
and fcarce any thing but the moft malignant envy will 
wholly efface it, and bar the way to Society and all its 
heaven-born advantages. Charity is oppofed to it $ 
every principle and precept of religion forbids it \ and 
conscience gives weight and authority to the tetlirriony. 
Inveke the aid and power of thefe truths, join Chriftian 
benevolence and faith in the promifes, nor this, nor 
any other evil (hall (land before you. 

If bigotry folieit your attention, or have gained a 
place in your heart, you (hould apply to the great Phy- 
ficiin, for the poifoi to be iciftaiitiy expelled. As the 
means of this very deniable end, reelect as follows : "I 
too am imperfect in judgment, ziid may have errors 
equal to .thofe, whom I condemn. I am convinced re- 
ligion confiits more in a right temper of heart, than in 
modes of faith. And thofe I condemn rnay have a 
better temper thae myfelf. They may dwell in heav- 



ISO 

ejts, and 1 be {hut out. At leaft, therefore, it is nay 
duty to be /paring in my ce?ifures> and charitable in my 
judgment. Initead ©f making names and modes die 
(tandard by which to determine whether mea are, or 
are not Chriiiisms, let me impartially obferve their 
tempers, as they are manifeftcd by their conduct and 
converiation \ and if they bring forth the fruit of faith 
and love, let xnc encircle them with all readinefs in the 
•arms of Chriitian feliowfhip. I need much charitable 
indulgence from others ; and owe them the fami, and 
ftiould pay it with cheerfulnefs. It is better to err on 
die fide of charity, than on the fide of rigid juf- 
tice. I may judge a tree according to its fruit -, but 
farther than this God has not permitted me to go 5 but 
has faid, judge nothing before the time. I will make it 
a tenons point of duty, to pray for ail Chriftians and 
Chriftian minifters, with the fame fmcerity and fervor 
a6 I pray far myfelf ; and look on the tempers and good 
works of others, with the fame impartial and charit- 
able allowance, with which I look on thofe of my own 
profeflion and party. And i am well convinced, bigotry 
can have no place in my heart 1 but it will be hlled 
with love to God, and holy feliowfhip to all his adopted 
children." 

If you a;re affailed with temptations to revenge, or 
find the ipirit within ilxiying for victory \ take the 
following directions, and you will find them to be both 
a preventative and cure. 

The icriptures afford many ferious and alarming ex- 
hortations againft it. They (Uonglv and repeatedly 
recommend a forgiving temper. To trie firft is annexed 
very tetrible .threatenmgs \ and to the lad, mild and 
gracious promifes : let tiie one deter you, and the other 
d^aw you. — Conftder alio, how God- like it is to forgive, 
and how much like Satan to revenge. And if in this 
cafe, you follow the advice given as a cure of bigotry ; 
by going into your clofet and praying for the fpirit of 
forgivenefs in your own heart, and then intercede for 
the other as for your own falyation, revenge mull bow. 
before it. — You will have a readinefs to forgive, and 
rejQicQ to fee the lea& signs of repentance, that you 



181 

may have the opportunity of forgiving, and of reftoriag, 
you v enemy to the arms of pure affection. 

But few if any Chiiftian believers efcape the dread- 
ful temptation of thinking evil of each other ; and mul- 
titudes fall more or lefs under the power of it. As 
this diieafe is often contagious, and proves deftructive 
to fpirituai life, it is the more needful to pay fome at- 
tention to the preventative and cure. 

Before you allow yourfelf to think evil of another 
without clear evidence, enter into your own cafe, and 
find whether he has not as much or more reafon t# 
think evil of you. Whatever your thoughts may be, 
they may be entirely without a foundation ; and to 
think and judge evil of another without proof, is a 
crime for which you can find no excufe, either in the 
law of God, reafon, or humanity. When any are con- 
victed of evil, by believing it, and treating it in a gof- 
pel manner, you will find peace of conference and joy 
in the Holy Ghoft. But if your thoughts of evil arife 
from an ungodly jealoufy, they will deftroy your peace 
and joy, and place guilt and darknefs in their (lead. 
Obferve then, which of thefe two, fill and influence 
the mind ; and be fure that you follow the path of 
peace, and you will efcape the power and dominion 
of evil thoughts againft your brother, The love of Goi 
(hed abroad in the foul, will incline you to make al- 
lowance for the conjliHiiwnal bias^ the infirmity, the mode 
of education, and the peculiar temptations, which may 
furround a brother, and n which he may be circum- 
ftanced ; and will not attribute all fuch things to an 
evil intention, and the want of religion. If you find 
a difpofition to do the latter, it is certain the fault is ic 
yourfelf and not irt your brother. Before you yield t& 
evil thinking and judgl -ig, examine candidly your owa 
heart, and know whether thefe evil thoughts do not 
wholly arife, from the want of that religion, you charge 
your brother with wanting. I believe there are nine 
Hundred and ninety nine inftances out of a thoufand, 
whrre this is really the cafe. If lb, remove the evil 
from yourfelf, and it will be effectually removed. And 
that it may be fo, receive, confider, and practice, the 
altove directions, Q^ 



182 

As few or none have their outward circumftances 
always to their minds^ fo they are mare or lefs tempted 
to murmur, and too many are actually guilty of the 
!m. It is therefore a fuhject of fome importance to 
know the remedy. Refignation to the will of God i$ 
the only radical cure j but yet there are proper means 
to be ufcd, to effect an end fo defirable. Be refolved 
then through grace to attend to th^ following advice., 

Confider, whatever be your outward circumftances, 
they are far better than you deferve. You have rather 
deferved to be cut off from the enjoyment and hope of 
all mercy; and yet how many mercies furround you! 
— No cup of affliction is fo bitter, but has fome mix- 
ture of mercy. — Can you not fee many who are more 
afflicted than yourfelves ? You may be denied of fome 
of the fmaller favors, which God beftows upon others 5 
yet he grants the gofpel and its bleifmgs, which are 
far greater. He thereby puts it in your power, to have 
a well founded hope, that this life {hall be your only 
ftate of fuffering£ and, that the next will be a ftate of 
perfect enjoyment. — God adminifters to all with a wife 
and benevolent hand ; confequently, you have every 
poffible reafon to reft fatisfied with his adminiftration. 
— Other circumftances might expofe you to peculiar 
and almoft refiilleis temptations ; but all thefe are ef- 
oaped by being placed as you are,- — Were you in any 
other circumstance without a fui table frame of mind, 
it would not leflen your mifery or increafe your tappi- 
nefs. But with a right temper you may be happy where 
yqu are, as far as happmefs can con fill with a ftate of 
trial. Therefore let a ready iubmiffion to the will of 
God, 3 joyful hope of immortality, and an affurance of 
the good will of God toward you ; arm your mind 
againft all impatience and murmuring, and infpire it 
with true contentment under every difpenfation of Di- 
vine providence. 

But inftead of naming particular hinderances any 
further, and fubjoining particular directions to each, I 
fhall call the attention of the reader to the following 
general directions. 

Fervent prayer (houM be tafed upde r trials and or ^ 



193 

■.aiions. Itwill be found eminently ufeful in every 
1 of trial. God has appointed it as an ordinary and 
at the fame time the great channel of grace to the fouls 
of men. The ufe of all other means of grace will prove 
Tectual, if this be neglected. God has declared he 
will be fought unto, to do all thefe things. It is in vai» 
to think, of making him recede from his wpwJ, 

The more you are tempted not to pray , fo much the 
more go to God in prayer. If tempted you cannot 
pray, be refolved to try ; and afk that you may pray 
aright. If tempted it will he prefumption to pray, tell 
fatan, it is better to prefume on'the mercy of God in 
prayer, according to his command ; than to prefume 
on his juitice, in the tranfgreffion of that command. 
Whatever may be your temptations, do not neglect to 
pray. Check the firft approaches of evil by prayer. 
By fo doing, you will prevent evil from getting a place 
in the heart, as it would do, if the duty were neglected. 
Much is often loft, by allowing the mind to become fo 
diftreffed with temptations, before you go to God in 
prayer ; that it is thereby unfitted for the duty, and it 
makes the victory much more difficult to be obtained. 
Therefore give the enemy no advantage ; but pray 
without ceafmg. He cannot withftand the prayer of 
faith. 

Conftant watchfulnefs mult be joined with fervent 
prayer. A Chriftian cannot difpenfe with the one, 
any more than with the other. You have many ene- 
mies, their movements mult be obferved ; their power, 

fubtilty, and detigns, constantly guarded againii. - 

Watch your own heart, left that be attributed to fatan, 
which allowedly arifes from the corruption of your 
heart : it will be dangerous to be deceived in a fubject 
of this nature. Watch your tempers and affections, 
'eft human affections, or a ftrongenthufiaftic imagina- 
tion, is taken for the influence of gofpel grace. Watch 
your words, left fome^hing vain, unprofitable, and un- 
charitable efcape you, which (hall wound the feelings 
1 reputation of a brother, and the caufe of Chrift. 
The actions of your life (hould be watched, that they 
«*iay witaefs to others 2 heart fell fenfe of piety. an&> 



184 

that you have the mind which was in Chrift. — Few 
things are of more^ importance to a Chriftian, than to 
watch for a right divifion of time, that every duty may 
have its proper place. Chriftian duties are various, 
but may all be performed, if time is rightly divided 
and improved. The letting time pafs on unemployed, 
or triflingly employed, fhould with all watchfulnefs be 
avoided. The overftraining one duty, fo as to make 
it interfere with another, or to prevent the performance 
of i^ fhould be watched againft with all diligence. 

But in a particular manner, let the impreffions of the 
-mind- be guarded. It is lubject to various impreffions, 
and without watchfulnefs, to be led astray by them, 
Every impreffion which does not correfpond with the 
plain %uritten ivord of God ; which does not naturally 
lead to the detraction of fin > and the increafe of heart-holi- 
tseftj cannot be from God. If the prefent impreffions 
of* his Spirit did not agree with his written word, it 
could not be the rule of your faith and practice -, or a 
sVRii word of prophecy, to which you ought to give 

heed, as to a light which fhineth in a dark place. 

And it is evident, that he defigns by the impreffions of 
bis Spirit, to make his people holy. It will therefore 
£o!low,that however impreffions may animate and agi- 
tate the mind, they cannot be from Cod, unlefs. they 
have a natural tendency to lead from fin to holinefs* 
One plain text of fcripture is more to be depended on, 
than a thouiand dreams and wild imaginary impreffions, 
which are not authorized by the gofpel. I will not fay, 
that God cannot and does not imprefs the mind m 
dreams ; but I fay, when he does, it, he will always do 
it correfpondent with his word. 

There are always two extremes to one medium. It 
is cfpecially fo reflecting religion. Some place ex- 
perimental religion altogether in knowledge, or the 
light of the under (landing ; and condemn every thing 
asfatiatici/bi, which fhews the icaii warmth or zeal in 
duty. Others place it wholly in Strong animating im- 
preffions, and ranting, wild notions ; and confidently 
pronounce all dead formality, which puts on the ap- 
pearance of regularity, ftudy, and knowledge. I * 






185 

>e warmth of affection with a well imformed uk 
derftandmg, and you have a regular, well balance 
Chriftian. But feparate them, and you have on the 
one fide, a frozen hearted formalift ; and on the other, 
a ranting enthufiaft. The gofpel points out the fafe 
and true Path ; watch for its directions, and walk 
therein, and you will be led to true Happinefs. 

Rtad the icriptures with a deiire to know your du- 
ty, and with a humble reliance on the grace of God 
for the performance of it. Keep the gracious promifes 
in view, earneftly pray to underftand them, and to have 
them powerfully fulfilled in your heart. Read them 
daily in fecret, and prayerfully meditate on them. If you 
are the head of a family, convince them you love and 
venerate the icriptures, by daily reading felect portions- 
Make the bible your chief book of ftudy. If ycu read 
other books, do it in reference to a more clear under- 
derftanding of the bible. Do not place implicit confi- 
dence in any human writings ; nor yet be fo arrogant 
and felf- conceited, as to think fuch writings cannot 
help you to underftand the book of God. By this 
method you may obtain a good underftanding of, re- 
vealed truth, and will avoid the common temptation of 
reading novels and romances - r which are not only de- 
ftructive of found Chriftian experience, but alfo of good 
morality. It will alfo afford a good employment for 
many hours, which might otherwife hang heavy on 
your hands, or be fpent in idlenefs. Your duty will 
alfo become more and more plain ; and ftrengthened 
by the promifes, the performance of it will be rendered 
proportionably eafy. It will lead you to a holy coimrfe 
with a gofpel description of the nature, perfections* 
and character of God ; to be familiar with holy things 5, 
and by often reading defenptions of the heavenly ftate, 
you will be led to examine your metenefs for it ; and 
oe ftirred up and led on to thofe tempers and practices, 
which will make it infinitely glorious, when you come 
into the pofleffion of it. Thefe things can be of no 
fmall importance to a believer. The more he knows 
of God here, the more intimate he is with holinefs, 
and with the bible defcriotions of the heavenly ftate 5 



186 

the more happy will he be on earth, and the more gi 
rious in heaven. He may alio be like a fcribe inftruct- 
^d into the kingdom of God, and be able to bring ouc 
of the rich treaiure of his word, things new and old, 
for the inllruction and f. ilvation of others. 

Let falling or abftinence, be united with prayer, 
watchfulnefs, and Searching the fcripture. By a proper 
ufe of it, the deeds of the body may be mortified, which 
will be an afliftance to living a life of holinefs. You 
may alfo take a kind of holy revenge on yourfelves, 
that the favors of God have been fo often abufed* or 
received and ufed with ingratitude. It may lead you 
to reflect, that the gratification of the appetite accom- 
panied the firft rebellion ; and may thereby lead you 
to ma ay ufeful thoughts on the fall of man, the deprav- 
ity of the human heart, and the way provided for his 
recovery. It will naturally lead, to a iurvey of the 
luxurious and intemperate abufe of the good things of 
God *, and imprefs the mind with the important duty 
of temperance and frugality. And while the body 
/eels its need of food, it will have a tendency to teacn 
dependence on Gcd, from whom all blefiings flow. 
And it will efpecially lead you to realize, that as the 
body cannot live comfortably without food fuited to its 
nature, fo neither can the foul. And as nothing fuits its 
original nature, but the pure love of God \ fo fafting 
if rightly performed, will lead the mind out in conftant 
de fires for fuppiies of gofpel grace. I apprehend the 
!aft is the chief, though not the whole defign of fafting. 
Tou may have need however to take proper care, not 
ro be fo rigid in the performance of this duty, as to 
unlit you for others equally important. Fafting and 
mortification may be fo extreme, as to weaken the bodily 
md mental powers to fuch a degree, as to hinder their 
proper extent of duty. Some have unhappily fallen 
mto this extreme, while others have pled and practiced 
fdf-indulgence, and gone as far the other way : the 
medium lies exactly between. Follow the plain path 
of fcripture, and you need not err. 

Give alms to the poor. To do this according to the 
• T rict rules of duty, feveral things are to be obferved. 



187 

Conlider you thole for whom [ 

idtnce has made it your duty to provide. But ev 

this, you will have great need of watchfulncfs and a 
iingle eye, left you call fupdrfluities and luxuries the 
peceflanes of life : this is often and eafiiy done. Con- 
fuler, what is neceiTary to carry on to proper advantage, 
the bufinefs in whieh you are engaged. If you deftroy 
your capital j you cannot do as much good either to 
yourfelf or others, as by a right employment of it, to 
continue the means of a long courfe of charity. Ccn- 
fider aifo the demands which are igainft you. It can 
be the duty of no man, fo to give away what he pof- 
f'efies, as to difappoint and perhaps to ruin his lawful 
creditors, talfify his own word, and make himfelf ap- 
pear, like a negligent and fraudulent man. When every 
duty of this nature is confidered, let every Chriftian 
avoid coveteoufnefs, and be given to charity. 

If time be rightly divided and employed, much may- 
be found to fearch out and vifit the fick and afflicted. 
Few duties w ill be attended with greater fpiritual profit. 
You will find much caufe of gratitude on your part ? 
for the favors of divine providence, by which you are 
diftinguifhed, favored, and made happy. Human mis- 
ery and the extreme uncertainty of earthly enjoyments 
will be often depicted before your eves ; wdiich may 
teach the important leflbns of fetting loofe by the world, 
of laying up a treafure in heaven, and of longing with 
refignation for its enjoyment. Thefe leflbns properly 
learned are of infinite importance. And nothing can 
be better calculated to teach them, than often vifiting 
the fick and afflicted. A feeling and charitable heart 
' will learn more by fuch vifits, than by all the lectures 
which can be delivered on the fubject. Befide this, a 
eonicioufir fs of having done your duty of having 
wiped the tears of the widow and orphan •, of having 
wept with the weeping ; and of having delightfully 
aflilted them in diftrefs •, muft be a fource of urfpeak- 
"fcbje comfort to a feeling and virtuous mind. If done 
with a right temper of heart, and ri^lit motives, it will 
lead you to look forward to a glorious immortality, in 
humble expectation of hearing the righteous Judge fay : 



188 

•>•' Well done good and faithful fervant, enter thou intd 
ihe joy ot thy Lord. For I was hungry and ye gave 
rile meat ; thirfty and ye gave me drink ; naked and 
ye clothed me ; a ltranger ^nd ye took me in 5 fick and 
in prifon and ye vifited me * in as much as ye have 
done it to one of the leaft of thefe my brethren, ye 
have done it unto me." 

You are commanded, mi toforfahe the affembling of 
yoitrfeives together as the manner ofjome is. Go as often 
to public worfhip as will confifl with other duties. Let 
no trifling excufe hinder you. Go earneftly praying 
that the word preached, may by divine influence be fet 
home on your heart ; enlighten the underftanding ; 
rectify the will ; comfort, itrengthen, and build you 
up in the faith of the gofpel. Leave ail earthly cares 
and fchemes behind, and permit them not to enter or 
occupy your mind, during the time fet apart for the 
worfhip of God, Let the hearing of the word be mix- 
ed with fervent prayer and lteadfafl faith. If your 
mind is at firft^afflicted with temptations to wander on 
vain and forbidden objects, do not defpair of a bleffing ; 
but continue to look to God for delivering grace, and 
you may be favored with a gracious victory. If you 
are not bleft under the word, do not too haftily con- 
clude the fault was all in the minifter : it may be partly, 
or all in y r ourfelf. Ufe felf-examination before and 
after public k worfhip, especially after, that you may 
know whether you may have profited by hearing. In 
this way you can hardly fail to be quickened by fre- 
quenting the houfe of the Lord. 

All Chriftians (hould refpect and love the ordinan- 
ces of the houfe of God ; efptcially the facrament of 
the fupper. This is intended to fet for^h the love of 
Chrifl to us, the love which caufed him to fufFer ; the 
atonement made by him ; to give us a lively fenfe of 
the obligation we are under to love and ferve him ; 
and to ftir up our minds to a fervent zeal and diligence 
to fulfill this obligation. If God in the ordinance of 
the /upper had thefe defigns, and if the right ufe of it has 
a direct tendency to promote and effect them, it cannot 
be a light thing to neglect it. That God defigned thefe 



189 

good things fliould flowtohis people in the right ufe of it, 
is evident from the happy experience of multitudes, who 
have found the blefiings of grace in communicating at 
the table of the Lord. Approach his table then, with 
fmcerity and prayer, and labor to realize its important 
ufes and ends. Look through the iymbols to that body 
which is meat indeed, and to that blood which is drink 
indeed. By faith in a fpiritual manner, fo eat the flefh 
and drink the blood of the Son of Gcd, as that you may 
have eternal life in you. 

There is no one duty in which the children of God 
meet with more temptation than in this. Paul's words 
of eating and drinking unworthily, by not being under- 
ftood, become a fubject of great temptation, and often 
keep them from the holy facrament. But the unworthy 
there intended, were fuch as had made a feafon of glut- 
tony and drunkennefs of the facrament of the fupper 5 
as will appear plainly, by carefully reading the context. 
It has therefore nothing to do with your cafe, if you 
fincerely wifh to flee from fin and cleave to God, and 
to do your duty with an eye to his glory. If you feel 
unworthy, it is no reafon you mould difobey the plain 
command of Chrift, and thereby add guilt to unworthi- 
nefs. Strictly fpeaking, you are not worthy of this or 
any other favor ; and if you ftay to be made worthy 
you will never come at all. Venture therefore on the 
worthinefs of Chrift, and come to the fupper of our 
Lord. Never neglect, when an opportunity offers. 

I have already fuppofed you poffefied of Chriftian 
faith, and may now advife you to keep it in conftant 
exercife, in the performance of all thek duties. Let 
faith give energy and life to good works ; and let good 
works accompany, jlrengthen, and perfect faith. Let faith 
lay hold on all the promifes of the new and everlafting 
covenant, and bring them home to the foul with all 
their excellency and power. If you find a lack of faith, 
fay with the apoilles, Lord increafe my faith. Continue 
to afk, and he will fo increafe it, as to caufe you to tri- 
umph in the blefied hope of immortality. 

Keep at an evangelical di fiance from phafifatftn and 
manrfm. Remember, that the moil conflan-t 



190 

#$urffe oi obedicr.ee merit's nothing ; and that Chriffi 
is the author of eternal falvation to fuch adults only- 
as obey him You may do your duty and profit your- 
felf, but as it refpects God, and the defeat of his favor, 
you are an unprofitable lervant.— God out of infinite 
goodnefs has graciouily laid himfelf Under obligation 
to blefs the obedient, and though obedience merits no- 
thing ; yet you have a juft right m the way of God's 
appointment, to expect he wilf verify his truth and 
faithfulnefs,in the benevolent fulfilment of his promifes. 
Obey then with humble depend ane'e on the veracity of 
God, and conflantly look for the accompliihment of his 
faithful word. To fuch as truft in God, it is fure ; it 
cannot fail ; Baniih all doubts and fears, and con-fider 
the power, goodnefs, wifdom, and faith ralnefs of God, 
as engaged for its accomplifhment. 

Are you furrounded with trials, and prefied with 
temptations ; confider what fupport the grace of God 
has afforded others in circumftances equally, or much 
more afflicting : In deaths and tortures, i'mprifonments 
2nd exiles, in poverty and ficknefs, they have through 
grace been made more than conquerors. You aMb 
have experienced as great affliction in time paft, 
and though aim-oft ready to defpair of help, yet God 
brought falvation, and caufed you to triumph in his 
grace"; and to adore the wifdom and power of that 
providence, by which you made fo happy an efcape*' 
And now his arm is not lhortened that lie cannot fave, 
neither is his ear heavy that he cannot hear. He is the 
fame yefterday, to day, and forever. And the weapons 
of your warfare are not carnal, but mighty through God 
to the pulling down the fkfong holds of the enemy. 
Uie your armor like a faithful foldier, and 110 enemy 
will be able to (land before you. Realize, that they 
who are for you, are more than they who are againft you. 
The all powerful God is your Father ; the ever bleffed 
Redeemer your brother ; the Holy Ghoii your com- 
forter, fanctiiier, and guide ; angels your minilters :— 
and who or what can wkhitand you ? Go on then t* 
vcrtain victory, and an unfading crown. 

always deeply affected by a fenfe of the prefenep 



191 

of God. He is eyery where preient. He L 
knows your heart, words, and actions, He is well ac- 
quainted witli all your trials and furfeiings. He kn: 
what light, lirength, and comfort are needful 
them — to reiiit — to gain a full and final victory. A 
he is as able and willing to give a full fupply of grace 
to know your need of it. — As he isnigivb is he a r 
ent help m time of trouble. Reflect thus on. the fub* 
ject, and you will find it diilicuk either to tritle 01 def- 
pair ; but wiil be filled with Chniiian fobristy, cour; . 
and iirength. — Who can trifle under a proper tzni'^ 
the pretence of God, and of being" infpected by his all- 
feeing eye ! Or who can defpauv while he realise? 
powerful and helping prefence of an almighty Deliverer i 

Believe that God holds the reins of universal gov- 
ernment. Nothing is left to the control of atheiiti 
chance. Although God is noi the author of fiq, nor 
.does he neceiiitate evil events ; yet when wicked men 
unnecfjfaril's commit evil, his providential government- 
is engaged to bound, hinder, and over-rule their actions 
and deligtiSjfor his own glory and the good of the faith- 
ful. But do not imagine that iin is good* or in itfelf 
for the glory of God. Haye right views therefore of the 
providence of God, and it will be an unfailing fource 
of comfort and (Irength. 

By attending to the gofpel you will find others have 
been tempted and tried like as you are, and, that the 
promifes cf God are fitted to all cafes of temptation, 
and intended for comfort under them, and relief fivin 
them. It wiil then appear, that your covenant keep- 
ing God has feen his people under their various trials ; 
and graciouily rmuie provifion for them, by adapting 
jiis promifes to their various circumflances. Conse- 
quently, there is no reafon to deipair, but much to hope 
and beheve, in clear proipect of help from that God, 
who having thus feen your caie, has provided for your 
efcape and fafety. 

Confider then, he his promifed you (hall no'c be 
tempted above that you are able to bear, but with 
temptation will make a way for your happy deliverance. 
— -Are .you afflicted, that you love God no more, hi 



192 

promifecl to circumcife your heart, that you may love 
him with all the heart. — Arc you diftreffed on account 
of the remains of inbred fin, he has prcmifed to iprink- 
ie with the clean water of his grace, and cleanfe from 

all hlthmefs and idols the blood of Chritt (hall 

cleanfe from all (in he will redeem Ifrael from all 

his iniquities he wills your fanctification and 

Chrift gave himfelf that the church might be (anctified 
and cleaiife'd by the wafhing of water by the word, and be 
pre fen ted to himfelf a glorious church, not having spot 
or wrinkle, or any fuch thing. — Are you poor 5 — fuch 
have the gofpel preached to them, and may be rich m 
faith and heirs of the kingdom. Are you perfecuted, 
rejoice and be exceedingly glad, for great is your reward 
in heaven. And fo in every other circumftance, you 
you may find promifes fuited to your cafe. Lay hold 
of them and never dcfpair, while you have a dif- 
pofition to embrace them, and while there is a God 
of power and compaffion to fulfill them. 

In all your troubles below have recourfe to the fure 
antedote of the apoftle. " Thefe light afflictions which 
are but for a moment, work for us a far more exceeding 
and eternal weight of glory." 

No tranfiation or pharaphrafe can any way reach the 
aftonifhing beauty and energy of the original. This 
is eafily (ecn by the labor of words ufed by our tranfla- 
tors. A far more than exceeding — afar more than an eter- 
nal weight of glory ! And the labor of the apoltle feemt 
equally to (hew, that he fell fhort of a full and perfect 
description. When he had gone as far as words could 
carry him, his imagination feem3 to reach and ftretck 
forward for Something ftiil b: yond. 

But let us confider the paffage in its Several parts, 
The apoitle calls our afflictions light. To us tins ex- 
preiiion. will apply with peculiar force. They are light 
in compaiifon'of what the primitive church endured. 
And individuals may confider their's light, when|com- 
pared with many of their acquaintance ? — They are 
light when put in the balance with the great grace, 
which the gofpel affords for flrength and comfort under 
them. And especially light, when fet off againft all 



193 

the bteflings of the new covenant, and particularly thr 
eternal weight of glory to be bellowed on the conquer- 
ing foldiers of Chnft. By iuch a view of the fubject,you 
will fee, that to attempt to balance your afflictions by 
your bleffings, will be as vain, as to put a floating atom 
in the fcale with a ponderous mountain, or a fingle gram 
of fand with the vaft fyftem we inhabit. And (hall 
afflictions fo trifling caufe us to murmur againft God ? 
Shall they be fuffered to infpij;e us with difcontent ? 
Shall they fhut us out from happinefs and make us 
miferable ? Will we refufe all the mercies of God, and 
purpofely make ourfelves unhappy, becaufe we cannot 
be indulged with an uninterrupted fcene of profperity ? 
Let us rather triumph over them all, in view of the 
greatnefs of divine grace and glory. 

Our afflictions are alfo fliort in their duration,— "Tiey 
are but for a moment. And {hall momentary afflic- 
tions keep us from eternal glory I They are momentary 
compared with eternity. Who can tell what propor- 
tion the longeft fpace of time, we can conceive of, bears 
to eternity ! And yet how fhort is the duration of our 
afflictions, compared with a fpice of time, which we 
can comprehend ! Our afflictions will focn end, even if 
they are to be extended to the utmofl bounds of human 
life. But they may be bounded by a much fhorter du- 
ration. This may oe the la it conflict ! Satan may never 
be permitted to tempt . us more ! Pain, (ickneis, and 
poverty may be making th^ir laft attack ! This day may 
terminate all the frowns and flatteries of the wo r id 
which relate to us ! This hour God may wipe away 
the laft teai of anguifh and forrow, and fay well done 
good and faithful fervant, come up higher ! 

Shall any grow difcontented, and {hrmk from the 
battle jufl on the point of victory ! What want of wif~ 
dom and what cowardice is this ! We who have ftood 
fo many attacks from the enemy, can we not ft.ind one 
more ! Let it never be faid, that earthly foldiers fo 
cheerfully fuffer, and face danger with fo much firm- 
nefs and intrepidity, and when others ufually reap the 
honor and re-ward *, and,that thofe who are fighting for 
an eternal weight of gloiy, are neverthelefs cowardly. 
R 



194 

and give back from the charge in the day $f battle* 
Chrift fuiTered for you, and are you not willing to tread 
in the footfteps of a fullering Redeemer ! You profefs 
an expectation, that this life fhall terminate all your 
fufferings, and introduce you into a (late of endlefs 
happineis : and will you not be cheerful and contented ? 
Let (hame and blufhing cover the face of the wretch, 
who will complain in fo good a caufe, or defert it mthe 
day of battle. You have every thing to encourage, 
and nothing to difcourage you. This you will more 
perfectly difcover, by attending to the happy fruits 
which refult from following thefe directions : or which 
flow from * the attainment and enjoyment of con- 
tentment. Let us therefore paft on, to take a concife 
view of this part of our fubject. 

Contentment embraces in itfelf a$ the blefled fruits 
of the Spirit : thofe who poflefs it are bleft with, the 
following fruits. They have love to. the nature, com- 
mands, and ways q£ God.— The love of Chriftian feU 
bwJJ/ip to all who give evidence of their adoption into 
the family of God , and the love of pity to all men, their 
greateft enemies not excepted. They have a holy and 
folid joy, wrought in them by the Holy Ghoft ; by 
which they rejoice in the paft and prefent goodnefs of 
God, and in the hope of greater favors. They have 
peace of conicience by the pardon of all fin, peace with 
God by having the enmity of their heart flain v and by 
being reconciled to God through the Son of his love ; 
-—peace toward the people of God, and as much as in 
them lies, live peaceably with all men. They are long- 
unH ring under all afflictions and injuries ; though pro- 
voked to asigcr and revenge, yet patient and forgiving. 
They are not fierce and voracious, like the devouring 
iion and mercilefs tiger ; but gentle and mild, like the' 
unoffending lamb, or the innocent dove. They have 
good tempers oi heart, good words, actions, and motives 
of action. They have a living operative faith in God, 
and his word. They arc meek— -not rough in temper* 
and proud, but foft, calm, and humble. They are 
temperate in eating, drinking, fleeping, and drefling- 
-See Gal. v. 22, 23. 



193 

They are bleil with a hope full' ef immortality,— 
which gives great confolation, and enables them to 
rejoice in God, with joy unfpeakablc and full cf glory. 
And if they enjoy contentment in that degree, which 
the gofpel makes to be their privilege ; they fee the 
hand of God in all things, are reiigned and cheerful 
under all his diipenfations. Obedience is their delight. 
The ufe of all the means of grace become profitable and 
delightful. No one is more fo, than the holding a 
familiar converfe with God in prayer. They difcover 
fuch a beauty in the divine character and conduct ; in 
the plan of falvation ; and in the commands and prom- 
ifes of God ; that their fouls are often overwhelmed, 
and loft in wonder, love, and praife. They clearly' fee, 
that ficknefs and health, life and death, arc always bed 
when God fends them. ,Willing that Godfnould hold 
the reins of government, they reft themfelves in the 
arms of his wife and gracious providence, with a com- 
fortable aflurance that all things fhall work together 
for their good. Thefe views, together with the love 
of God fhed abroad in the heart,, conftitute the earneft 
of an inheritance, incorruptible, undefiled, and that 
fadeth not away. 

In fhort, the contented enjoy all the bleflings of the 
new covenant •, or they are preffing on to the enjoyment 
of them, as far as they are promifed in this life ; and 
are happy, as far as happinefs confifts with a ftate of 
trial. Having a love to obedience, and ftrength through 
grace to perform it, they feel an unfpeakable happinefs 
therein ; and can joyfully teftify, that the way of gof- 
pel wifdom is a way of pleafantnefs, and all her paths 
are peace. Having a proper difpofition, and fpiriu.s' 
ftrength to meet, and bear up under the trials of life ; 
they are not made unhappy by them, but often feel a 
peculiar delight mfuffering as well as in doing the will 
of God. 

And when death comes to put a period to their war* 
fare, they are fo far from being overwhelmed with fear, 
that then they are often the moil triumphant. Confi- 
4ent of the pardon of fin, of their acceptance with God, 
and title to heaven, they are able to fnout, " O death 



199 

where is thy fting ! and O grave where is thy victory ! 
They fee that death is the gate toendlefs joy, and that 
they have no juft reafon to fear to enter there. Many 
are able to fay with the Rev. C. W — r. n The near- 
er I come to eternity, the brighter heaven fhines on my 
foul." Or they can fay with David, " Yea, though 1 
walk through the valley of the (hadow of death, I will 
fear no evil : for thou art with me ; thy rod and thy 
ilaff they comfort me." And though fome die in great 
peace and calmnefs, and have a lefs appearance of over- 
flowing joy and triumph ; yet others can adopt the 
language of the celebrated poet. 

<c VitaLfpark of heavenly flame, 

£?uit> oh quit, this mortal frame , 

'Trembling, hopitig, ling 9 ring, flying, 

Oh the pain y the blifs, of dying ! 

Ceafe, fond nature y ceafe thyflrife, 

And let me languifh into life. 

Hark ! they whifper ; Angels fay % 
Sifter fpirity come away. 
What is this abforbs me quite ? 
Steals my fenfeiyjfjuts my flight ? 
Drowns my fpirit, draws my breath ? 
Tell me y my foul, can this be death ? 

The ivor/d recedes ; it disappears I 

Heaven opens on my eyes ! my ears 

With founds fraphic ring! 

Lend, le?id your wings ! I mount I I fly I 

O grave ! where is thy victory ? 

O death ! where is thy fling ? 
They are introduced into an endlefs ftate of felicity j 
where th£y realize what St. Paul himfelf could not 
perfectly defcribe — It is a far more, exceeding, and an 
eternal weight of glory ! There all occafions of forrow 
and weeping fhall be removed, and all tears wiped from 
their eyes. No more grieved with the backflidings and 
hypocricy of profeflbrs. No more pierced and pained 
with the persecutions, hard fpeeches, and ungodly deeds 
of the wicked. They fhall take up the lamentation of 
a weeping Jeremiah and a fcrrowing Paul no mo- 



19/ 

Nor fhali they be grieved with their own fhort coming i 
and want of conformity to God. They Ihall be placed 
at an infinite diftance from temptation, and no more 
be afiailed with evil fuggciHons in time of duty, nor 
have one interrupcion to thurir pleafing employme 
through an eternal round of years. 

As all occaiions of mifery are removed, fo everything 
happifyiug (hall remain and be increafed. The appetite 
{hail be perfectly fitted, to enjoy the rare and holy de- 
lights of heaven. Without which heaven itfeif would 
be a hell. God himfelf will be revealed v/i.h all the 
glory, beauty, and excellency, which finite creatures 
can bear. Angels, and the fpirits of the juft made 
perfect, {hall be their companions, to join in the fong 
of Moles and the Lamb. New beauties in the divi 
character and economy, will doubtlefs be forever un- 
folding, to attract, entertain, and happy the minds oi 
the glorified. The pail goodnefs of ood toward thentv 
in creation, redemption, and providence, will be a fub- 
ject of eternal admiration and praife. 

And what will greatly increafe their felicity •, it fhall 
be eternal. Coul i there be the mod diftant profp. 
of i r .s ending, it would damp their joy. But they have 
not! ing of this tqf«ar. They have cveryaflkran e pofT:- 
ble, to believe it endlefs. Eternity ! how fweer ai 
harmonious is the found to tlie inhabitants of heaven ! 
To be eternally with God, and eternally in the poflef- 
fion of holinefs, — freed from the poffibility of finning • 
O how tranfporting ! how happifying the thought ! 

If a day in the courts of God, enjoying that degree 
of communion, which confifts with a date of trial, is 
fo good as to be better than a thoufand fpent in the 
pleafures of fin ; tell me ! O tell me if you can ! what: 
will be the height, depth, length and breadth, of your 
enjoyment in heaven, when you have no corruptible 
body to p efs down and clogg the foul, or any other 
hinderance ; but the foul ftrengthened to endure and 
enjoy the vifion of God, and you have the fruition of 
him to all eternity ! 

Remember alfo, this body which is now put ofT 
(kali be refined and fafliioned like to ChriiVs glor: 
R 2 



198 

fcoHy ; and fhall be a joint partaker with the foul, 1$ 
all the unfpeakable delights of heaven. 

Lift up your heads then, and rejoice, for behold your 
redemption draweth nigh. Now is your falvation nearer 
than when you firft believed. Arm yourfelves with 
contentment, patiently and quietly wait for the full 
Falvation of your God. Keep your eye fingle ; be look- 
ing for, and halting to the coming of your Lord. Let 
the opening and blifsful profpect encourage you. Prefs 
deeper and deeper into the life of grace. Grow up into 
Chrift your living head, till you are perfectly fitted for 
that relt, which remains for the people of God. To 
thefe things let all the preceding arguments, directions* 
and motives move you. Let the love of God and man 
eonftrain yoa. This is the Way of Happinefswalk ye 
In it ! ! 

It is now time to take into view fome of the many 
evils, which flow from the want of contentment. 

The discontented are feldom pleafed with the conduct 
of their fellow- men. They are difpofed to find fault 
with almofi all they do. They often imagine that their 
friends, relationsj fervants, and all around them, intend 
to difoblige and difpleafe them j when indeed, they 
mean nothing but pure friend fhip. They are peevifh 
and fretful as children at every little occurrence. In- 
deed ; they often fall out with themfdve*, and teaze, 
fret, and find fault with their own conduct, but never 
Itrive to mend. 

They are equally fevere, with refpect to the dealings 
ef God towards them — They are difpleafed with the 
{trictnefs, or what they call the feverity of the divine 
commands. — The method of faving finners revealed in 
the gofpel, does not fuit them. — They are always mur- 
muring at the difpenfations of divine providence. When 
the fruits >{ the earth are cut off, and they have nothing 
to vend at market, they curfe God for the fcarcity. 
When the earth brings forth fuch an abundance as to 
more than fupply the demands for fuch fruits, they 
curfe God, tha.t they cannot fell what they have. If 
they enjoy health, they are unthankful and unholy ; if 
fick,they murmur and repine under the chaftifing hand 
-gf God, 



199 

They are not prepared to live, and yet they Fear tfe 
die. The thoughts of death, judgment, and eternity, 
purfue them, and fill their ccnfciences with inexpreffi- 
ble terror. After having labored for a while under fuch 
a weight of guilt and terror, many of them begin to 
look for a place of retreat ; and fly to deiftical fatality, 
atheifm, or fepticifm •, and from thence into profanity, 
blafphemy, debauchery, and all manner of licentiouf- 
nefs. — Though fomt of them profefe much, yetjtrictly 
fpeaking they enjoy nothing. 

But the death of all their carnal eafe approaches. 
They can fport no more. They have laughed at death 5 
imd all ferious and facred things ; but now can no lon- 
ger-trifle. The Chrin ians they once ridiculed, infulted, 
and fcandahzed, they would now gladly take their 
place, or even have their prayers. — O what guilt for 
paft fin, what forebodings and terrors of futurity, now 
He heavy upo*. them ! Had they now undeniable evi- 
dence, of what they have before tried hard t© believe, 
they could find fome relief. But every thing appears 
different from what they hoped. They can no longer 
deny their accountability. Death has purfued them 
through every lane of life, till forced at laft to the tre- 
mendous verge, at once they fall and fink. 

Now an eternal fcene of horror opens upon them* 
What mud be their reflections now, when placed be- 
yond the reach of mercy ! WlI they not take up their 
lamentation and f ay : " How could I be fo unwife a* 
to bar againfi myfelf the gates of happinefs, and open 
the pit of mifery for my reception ! Once I had the 
drivings of the Spirit of grace j the calls and invi- 
tations of the gofpel ; the day and means of grace ; 
but I bafely flighted and rejected them all, and have 
juitly, though unnecessarily brought myfelf to this 
place of forment ! O eternity ! eternity ! how awful 
and terrifying is the found ! O that I had liftentd t« 
the calls of indulgent heaven, and been wife to embrace., 
and follow on to know the truth ' But now it is ever- 
laftingly too late." 

If thefe things be fo, O finner, finner ! take heed. 
Why will you let your precious tim$ run down t# 



-200 

-waile l Why will you delude your foul with a hope 
that deifm, atheifm, or fatahfm may prove true, and 
fo neglect your everlafHng hippinefs ! Let me exhort 
you by all that is ferious, "weighty, and important, to 
See the wrath to come, and lay hold on eternal life ! 
Time is ihort and uncertain,' death and judgment ap- 
proaching, eternity endlefs, and your fouls immortal ! 
Coniider the value of your fouls, before you rafWy re- 
fufe the falvation offered in the gofpel. Confider the 
greatnefs of their capacity, and that they are capable of 
great happinefs, or mifery* O chute the one, and re- 
fute the other. There is no time to delay, for time 
is not only fhort ; but God has laid, his Spirit fhall 
not always ftrive with men. How rmferable would be 
your cafe, fhould it be taken trom you ! Let the terrors 
oi hell alarm you ; the joys of heaven draw and encour- 
age you ; the love of God conitrain you ; and the 
groans and fufferings of Chriit humble you at the foot 
of the crofs, May heaven blefs you — and may this 
little publication be the means in the hand of God, of 
leading you in the Road of true Happinefs* or Con- 
tentment ; and may you journey fr< -mfpiritual Egypt 
to the heavenly j ■ ruialem. There may I meet you, 
and join the fong of Mofes and the i^amb forever and 
ever, Amen. , 




CHRISTIAN CONTENTMENT. 

HOLY contentment, which our God commands, 
Is not a ftupid dullnefs of the foul ; 
It well confifts with fympathy of friends, — 
It bids the tide of pure affection roll. 

It gives refinement to the human mind, 
And makes the feeling heart more feeling flill j 
And by its God-like nature feems defign'd, 
To fit the foul for all we fee or feel. 

Tho* fad afflictions be our lot beneath, 
It fees the hand of providence in all ; 
And humbly bows without a murm'ring breathy 
Yields to its Sovereign and obeys his call. 

But pride, and unbelief, and Satan too, 
"Would keep our fouls from fuch a ufeful grace ; 
The world and peevifh nature join the crtw, 
To vex our fpirits, and deftroy our peace. — 

If we would baffle all their fkill and power, 
And gain the prize for which we fhould contend ; 
We mult believe the word of promife fure •, 
Gird on the armor, and their power withftand. 

Confider too, our trials here are fmall, 
Compar'd with others, and what we deferve ; 
And eye the promife, which declares, that all 
Augment our blifs, and fhall God's glory ferve. 

Such faith and works the victory (hall give, 
And peace in ftreams fhall water all the foul * 



202 

And we a life of hclinefs fhall live* 

And with the ftiout of victors reach our goal, 

Heaven at Iaft fhall he our endlefs reft, 
Angels ©ur friends, and God our Father be ^ 
And faints fhall join, to fhout redeeming grace, 
And glory give to the Eternal Three. 

But if we mifs this happy frame of foul, 
And lift our hearts againft the King of heav'n* 
We muft lament while endlefs ages roll, 
Without a hope that we can be forgiven. 

Let nothing hinder then, the great purfuifc 
Of feeking, for this neceffary grace ; 
But gain the temper, and bring forth the fruit* 
And ftand .prepar'd, to c^uit the world in- peace*- 



Writtek to the Rev. JOHN BRODHEAD, 

An acquaintance necejfaryfor kindred Spirits to tmhgh 

into friend/hip. 

ATTEND my brother while my mufe (nail fmg ; 

Perhaps I'll touch tome fibre of thy foul : 
Paft fcenes of life to prefent view Pll bring 

In miniature : I need not write the whole. 

The hints Til give, will ferve thee as a clue, 
By which thy mind fhall gather all the paft ; 

And fee the means, by which our friendihip grew,— * 
A friendihip ilrong, which fhall forever lait. 

When Grit we met, thy genius could not fee 
In my Jlrange looks y what now exifts fo ftrong ; 

Some fears ar3fe, led I ihould treach'rous be, 
Becaufe old Calvin* filled my head with wrong. 

But wrong was gone and right had took its place, 
(A lading rock on which our friendihip ftancL c 

And when we met again, we met in peace, 

And mingled hearts, as well as join'd our hands. 

In that bleft hour we felt our friendihip fpring ; 

It fmce has grown in a luxurant foil ; 
Nor fhall the force, which earth and hell can bring,. 

E'er break its roots,, aid all its branches fpoiL 

* After I had expmeh ed religion , not knowing hew i% 
defend m^felf and by being baffled *y the arguments of others > 
I fell moderately inte Caivinifm : hence the fears y my good 

friend. 



f04 

A clear remembrance of thofe happy fcenes, 

With great delight now opens to my view,— 
When we embrac'd, and talk'd,and told our pains, 

Our joys immortal, and our profpects too. 
But moft of all, in fympatby I feel, 

Thai we alike have fhaken hands with death : 
We tho't e'er long to bid the world farewell, 

And meet on high, the Chrift we preach'd beneath* 
In painful trembling all our limbs decay'd, 

Our vitals fiacken'd from their vig'rous tone, 
Expiring life fcarce in its lodgings (laid, 

And ev'ry fymptom faid, " you'll foon be gone/ 1 

But to compleat our earthly weight of woe, 
Old Satan form'd his hellifh troops in hafte ; 

He thrice aflay'd to lay our fpirits low, 
And make our tried fouls a dreary wajle*- 

But God in mercy broke the tempter's power, 
And freed our fouls from all his helliih fnares ♦ 

With joy we call to mind the happy hour, 
When on our God we call our painful cares. 

He (till fupports the feeble flefh awhile, 

That we may found the Saviour's name abroad, 

Till we the battle win and take the fpoil, 

And then in triumph rife and praife our God. 

Then let our faith be ftrong, our comforts great, 
Nor let an hour on earth be fpent in yain ; 

Obey our Gou, the powers of hell defeat, 

Which may our God grant, for Chrift/s fake- Amea.' 



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